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tihvaxy  of  €he  Cheolo^ical  ^eminarjo 

PRINCETON  •  NEW  JERSEY 


PRESENTED  BY 

Princeton  University 
Library 

BS1R5 
.5.M87 


^. 


•:<    U 


3ib\e,    N.  I.  EitiqVvsVt.  n.d, 

THE  I  ^  APK 

GOSPELS,  ACTS,  EPIs¥LES, 


BOOK  OF  REVELATION 


COMMONLY  CALLED 


THE    NEW    TESTAMENT 


A  NEW  TRANSLATION 


FROM 


%  lebiseb  €nt  of  th  §xnh  ©riginaL 


SECOND   EDITION,    REVISED. 


LONDON: 
G.  MORRISH,  24,  WxlRWICK   LANE, 

PATERNOSTER    ROW,    E.C. 


PRINTED  BY 

G.  MORRISH,  WARWICK  LASE^ 

PATERNOSTER  ROW,  E.G. 


PREFACE. 

The  original  edition,  in  wliich  each  of  the  several  books  was  published 
by  itself  (or  two  epistles  together  if  there  were  two  to  the  same  assem- 
bly), and  the  reprints  of  several,  which  seem  to  have  attracted  more 
attention  than  others,  being  exhausted,  I  publish  a  new  edition  of  this 
translation  of  the  New  Testament,  as  a  whole,  in  a  more  convenient  forui. 

It  has  been  in  no  way  my  object  to  produce  a  learned  work  ;  but,  as 
I  had  access  to  books,  and  various  sources  of  information,  to  which  of 
course  the  great  mass  of  readers,  to  whom  the  word  of  God  was  equally 
precious,  had  not,  I  desired  to  furnish  them  as  far  as  I  was  able  with 
the  fruit  of  my  own  study,  and  of  all  I  could  gather  from  those  sources, 
that  they  might  have  the  word  of  God  in  English,  in  as  perfect  a  repre- 
sentation of  it  in  that  language  as  possible. 

In  the  first  edition  I  had  made  use  of  a  German  work  professing  to 
give  the  Textus  Eeceptus,  with  a  collection  of  the  various  readings 
adopted  by  all  or  any  of  the  editors  of  most  repute,  Griesbach,  Lach- 
mann,  Scholz,  Tischendorf,  and  some  others.  But  the  Textus  Eeceptus 
was  itself  often  changed  in  the  text  of  the  work,  and  it  was  found  that 
several  of  these  changes  had  escaped  notice.  My  plan  was,  where  the  chief 
editors  agreed,  to  adopt  their  reading,  not  to  attempt  to  make  a  text  of 
my  own.  My  object  was  a  more  correct  translation  -.  only  there  was  no 
use  in  translating  what  all  intelligent  critics  held  to  be  a  mistake  in  the 
copy.  For,  as  is  known,  the  Textus  Eeceptus  had  no  real  authority, 
nor  was  indeed  the  English  Version  taken  from  it, — it  was  an  earlier 
work  by  some  years.  With  some  variatious,  which  critics  have  more 
or  less  carefully  counted,  the  Textus  Eeceptus  was  a  reprint  of  earlier 
editions.  Of  these  Stephanus  1550  is  the  one  of  most  note  :  there 
was  besides  this  Erasmus  and  Beza.  Erasmus  was  the  first  published ; 
the  Complutensian  Polyglott  the  first  printed :  then  Stephanus ;  and 
then  Beza.  The  Elzevirs  were  not  till  the  next  century ;  and  the 
expression  in  their  preface  of  textus  ah  omnibus  receptus  led  to  the 
expression  of  "  textus  receptus,"  or  received  text.  The  Authorized 
Version  was  mainly  taken  from  Stephens,  or  Beza.  The  reader  who  is 
curious  as  to  these  things  may  see  a  full  account  in  Scrivener's  "  In- 
troduction" or  other  similar  Introductions.  After  this  came,  beginning 
with  Fell  at  Oxford,  various  critical  editions  :  Mill,  Bengel,  Wetstein 
(who  greatly  enlarged  the  field  of  criticism),  then  Griesbach,  Mattha3i 
(the  last  giving  the  Eussian  Codices,  which  are  Constantinopolitan  so 
called),  Lachmann,  Scholz,  Tischendorf,  and  quite  recently  Tregelles. 
I  name  only  those  of  critical  celebrity.  We  possess  besides,  in  con- 
nection witla  commentaries,  Meyer,  De  Wette,  and  Alford. 

In  my  first  edition  my  translatipn  was  formed  on  the  concurrent 
voice  of  Griesbach,  Lachmann,  Scholz,  and  Tischendorf :  the  first  of 
soberer  judgment  and  critical  acumen  and  discernment ;  the  next  with 
a  narrow  system  of  taking  only  the  very  earliest  MSS,  so  that  some- 
times he  might  have  only  ozie  or  two  ;  the  third  excessively  carelessly 
printed,  but  taking  the  mass  of  Constantinopolitan  MSS  as  a  rule  ;  the 
last  of  first-rate  competency  and  diligence  of  research,  at  first  some- 
what rash  in  changing,  but  in  subsequent  editions  returning  more 
soberly  to  what  he  had  despised.  Still,  if  they  a,greed,  one  might  be 
pretty  sure  that  what  they  all  rejected  was  a  mere  mistake  in  copying. 


2Sr^rA 


PREFACE. 


Scholz,  in  a  lecture  in  England  gave  up  his  system,  and  stated  that  in 
another  edition  he  should  adopt  the  Alexandrian  readings  he  had  re- 
jected. That  is  the  general  tendency  since  :  Tregelles  laying  it  down 
strictlj^  as  a  fixed  rule. 

Meanwhile,  since  my  first  edition,  founded  on  the  concurrent  judg- 
ment of  the  four  great  modern  editors,  following  the  received  text 
unchanged  where  the  true  reading  was  a  disputed  point  among  them,  the 
Sinaitic  MS  has  been  discovered ;  the  Vatican  published  ;  Porphyry's 
of  Acts  and  St.  Paul's  and  most  of  the  catholic  epistles  and  the  Apo- 
calypse, and  others  in  the  Mon.  In.  of  Tischendorf,  as  well  as  his  seventh 
edition.  These,  with  Alford  and  Meyer's  (not  yet  consulted  for  the 
text),  and  DeWette,  furnished  a  mass  of  new  materials.  Tregelles'  too 
was  published  as  a  whole  since  my  present  edition  was  finished,  though 
not  printed. 

All  this  called  for  further  labour.  I  had  to  leave  Scholz  pretty  much 
aside ;  (his  work  cannot  be  called  a  careful  one,  and  he  had  left  himself 
aside  ;)  and  take  in  Tischendorf's  7th,  Alford,  Meyer,  De  Wette.  I  have 
further,  in  every  questioned  reading,  compared  the  Sinaitic,  Vatican, 
Dublin,  Alexandrian,  Codex  Bezte,  Codex  Ephraemi,  St.  Gall,  Claro- 
montanus,  Hearne's  Laud  in  the  Acts,  Porphyry  in  great  part,  the 
Vulgate,  the  old  Latin  in  Sabatier  and  Blanchini.  The  Syriac  I  had 
from  others  ;  it  was  only  as  to  words  and  passages  left  out  or  inserted 
I  used  the  book  itself ;  not  being  a  Syriac  scholar  I  could  not  use  it  for 
myself.  The  Zacynthius  of  Luke  I  also  consulted  ;  with  occasional  refe- 
rence to  the  fathers  ;  Stephanus,  Beza,  Erasmus  I. 

The  labour  involved  in  such  a  work  those  only  know  who  have 
gone  through  it  by  personal  reference  to  the  copies  themselves.  All 
edited  MSS  I  have  compared.  I  was  helped  by  an  index  to  Tischendorf, 
Lachmann,  Sinaitic,  most  carefully  formed,  first  in  part  by  a  deceased 
and  valued  friend,  then  by  Mr.  Charles  Pridham,  and  they  have  been 
verified  for  the  most  part  by  Mr.  William  Kelly  with  other  MS  autho- 
rity, with  a  very  careful  and  useful  revision  of  the  English  result  and 
other  critical  editions  by  the  Publisher  himself.  The  observation  of 
details  is  a  peculiar  gift,  and  not  mine,  so  that  I  have  much  to  thank 
these  friends  for.  But  I  have  worked  it  all  myself  with  the  edited 
MSS  to  come  to  a  decision.  But,  I  repeat,  my  object  was  not  a  learned 
work,  or  critical  edition,  but  to  furnish  a  correct  translation  of  the  best 
ascertained  text  I  could  succeed  in  procuring ;  and  this  labour  I  owed 
to  the  word  of  God,  and  to  the  Lord's  people  who  value  it. 

In  the  translation  itself  there  is  little  changed.  A  few  passages  made 
clearer ;  small  inaccuracies  corrected,  which  had  crept  in  by  human 
infirmity  ;  occasional  uniformity  in  words  and  phrases  produced  where 
the  Greek  was  just  the  same.  In  the  translation  I  could  feel  delight — it 
gave  me  the  word  and  mind  of  God  more  accurately :  in  the  critical 
details  there  is  much  labour  and  little  food.  I  can  only  trust  that  the 
Christian  may  find  the  fruit  of  it  in  increased  accuracy. 

As  the  editors  I  have  named  had  not  the  Sinaitic  nor  Porphyrian  MS, 
I  have  occasionally  had  to  judge  for  myself  where  these  authorities 
affected  the  question  much,  or  have  occasionally  put  the  matter  as 
questionable  in  a  note,  where  I  could  not  decide  for  myself. 

I  will  now  say  a  few  words  as  to  these  authorities.  As  to  the  general 
certainty  of  the  text,  all  these  researches  have  only  proved  it.  The 
meddling  of  ecclesiastics  has  been  one  chief  source  of  questionable 
readings ;  partly  wilful,  partly  innocently.     The  attempt  to  assimilate 


PREFACE. 


the  Gospels,  which  was  wilful ;  and  then,  more  innocently,  arising  from 
the  passages  read  in  ecclesiastical  services,  such  changes  as  "  Jesus"  put 
for  "  He"  where  it  was  needed ;  as  in  the  services  "  he "  at  the  be- 
ginning referred  to  nothing,  and  "  Jesus  "  was  then  by  copyists  intro- 
duced into  the  text.  The  attempt  to  make  the  Lord's  prayer  in  Luke 
like  that  in  Matthew  is  another  instance  ;  so,  if  we  are  to  believe  Alf  ord 
and  most  other  editors,  the  leaving  out  "  first-born"  in  the  Sinaitic  and 
Vatican  and  some  others,  (which  I  note  because  it  affects  the  oldest 
MSS,)  because  it  looked  as  if  the  mother  of  our  Lord  had  other  children  ; 
and  such  like  instances.  But  these  do  not  make  any  very  great  diffi- 
culty. Other  MSS  and  versions  (which  are  earlier  than  all  MSS),  with  a 
little  care,  make  the  real  state  of  the  case  plain  ;  but  no  MSS  are  early 
enough  to  escape  these  handlings.  So  that  the  system  which  takes 
merely  the  oldest  MSS  as  authorities  in  themselves,  without  adequate 
comparison  and  weighing  internal  evidence,  necessarily  fails  in  result. 
Conjectures  are  not  to  be  trusted,  but  weighing  the  evidence  as  to  facts 
is  not  conjecture. 

The  three  greatest  questions  are  1  Timothy  iii.  16,  the  beginning  of 
John  viii.,  and  the  last  verses  of  Mark  xvi.  In  the  first  I  pronounce  no 
judgment,  as  full  dissertations  have  been  written  on  it  by  many  critics. 
As  to  John  viii.  I  do  not  doubt  its  genuineness.  Augustine  tells  us  it 
was  left  out  in  some  untrustworthy  MSS  because  it  was  thought  inju- 
rious to  morality  :  and  not  only  so,  but  in  my  examination  of  the  text  I 
found  that  in  one  of  the  best  MSS  of  the  old  Latin,  two  pages  had  been 
torn  out  because  it  was  there,  carrying  away  part  of  the  text  preceding 
and  following.  As  to  the  end  of  Mark  and  its  apparently  independent 
form,  I  would  remark  that  we  have  two  distinct  closes  to  the  Lord's  life 
in  the  Gospels  :  his  appearance  to  his  disciples  in  Galilee,  related  in 
Matthew  without  any  account  of  his  ascension,  which  indeed  answers 
to  the  whole  character  of  that  Gospel ;  and  at  Bethany  where  his  ascen- 
sion took  place,  which  is  the  part  related  in  Luke,  answering  to  the 
character  of  his  Gospel :  one,  with  the  remnant  of  the  Jews  owned,  and 
sending  the  message  out  on  earth  to  Gentiles  :  the  -other  from  heaven 
to  all  the  world,  beginning  with  Jerusalem  itself ;  one  Messianic  so  to 
speak,  the  other  heavenly.  Now  Mark,  up  to  the  end  of  verse  eight, 
gives  the  Matthew  close  ;  from  verse  nine  a  summary  of  the  Bethany 
and  ascension  scene,  and  it  is  a  distinct  part,  a  kind  of  appendix  so  to 
speak. 

I  have  always  stated  the  Textus  Eeceptus  in  the  margin  where  it  is 
departed  from,  except  in  the  Revelation,  Erasmus  having  translated 
that  from  one  poor  and  imperfect  MS,  which  being  accompanied  by  a 
commentary  had  to  be  separated  by  a  transcriber ;  and  even  so  Erasmus 
corrected  what  he  had  from  the  Vulgate,  or  guessed  what  he  had  not.* 
There  was  not  much  use  in  quoting  this. 

But  it  does  not  seem  to  me  that  any  critics  have  really  accounted  for 
the  phenomena  of  MSS.  We  have  now  a  vast  mass  of  them,  some  few 
very  old,  and  a  great  many  more  comparatively  modern.  But  it  seems 
to  me  the  oldest,  as  Sinaitic  and  Vatican,  bear  the  marks  of  having  been 
in  ecclesiastical  hands.  I  do  not  mean  that  the  result  is  seriously  af- 
fected by  it,  for  their  work  is  pretty  easily  detected  and  corrected,  and 
thus  is  not  of  any  gre&t  consequence ;  but,  as  it  is  easily  detected,  proved 

*  It  was  what  is  called  Reuchlin's  MS  and  is  noted  (1).  A  full  account  of  it  may 
be  seen  in  HandschriftLiche  Fande^  by  Franz  Delitzsch,  who  found  it  in  a  German 
hbrary. 


PKEFACE. 


to  be  there.  After  all  research,  it  cannot  be  denied,  I  think,  that  there 
are  two  great  schools  of  readings.  The  same  MS  may  vary  as  to  the 
school  it  follows  in  different  parts.  Thus  Griesbach  says  A  was 
Constantinopolitan  in  the  Gospels  and  Alexandrian  in  the  Epistles,  to 
use  conventional  names.  So  Porphyrins,  which  I  found  in  six  or  eight 
chapters  of  Acts  so  uniformly  to  go  with  the  Textus  Receptus,  that  I 
consulted  it  scarcely  at  all  afterwards ;  not  in  Paul's  Epistles.  Still 
there  are  the  two  schools.  Of  the  one,  Sinaitic,  Vatican,  and  Dublin, 
are  the  most  perfect  examples.  For  that  in  the  main  they  are  of  this 
school,  though  with  individual  peculiarities,  cannot,  it  seems  to  me,  be 
questioned  a  moment.  Of  these,  Dublin,  marked  Z,  is  by  far  the  most 
correct  copy  :  I  remarked  but  one  blunder  in  copying.  The  Vatican,  as 
a  copy,  far  superior  to  Sinaiticus,  which  is  by  no  means  a  correct  one, 
in  the  Revelation  quite  the  contrary,  however  valuable  as  giving  ua  the 
whole  New  Testament  and  being  the  oldest  copy  perhaps  we  have.  But 
we  must  remember  that  we  have  none  till  after  the  empire  was  chris- 
tian and  that  Diocletian  had  destroyed  all  the  copies  he  could  get  at. 
This  Alexandrian  tjxt  so  called  is  the  oldest  we  have  in  existing  Greek 
MSS.  The  Alexandrian  MS  is  not  uniformly  Alexandrian  in  text.  But, 
if  Scrivener  is  to  be  trusted,  the  Peschito  Syriac  agrees  much  more 
with  A  than  with  B  ;  yet  it  is  the  oldest  version  that  exists,  nearly  two 
hundred  years  older  than  any  MS  we  have,  made  at  the  end  of  the  first 
or  beginning  of  the  second  century.  This  is  not  the  case  with  the  old 
Latin.  It  cannot  be  said  to  be  Alexandrian,  but  approaches  nearer  to 
it.  But  then  even  here  is  a  singular  phenomenon ;  one  ancient  MS  of  it, 
Brixianus,  is  uniformly  the  Textus  Receptus.  I  think  I  only  found  one 
exception.  Where  did  this  come  from  ?  The  Vulgate  is  a  good  deal 
corrected  from  the  Alexandrian  text,  though  not  always  following  it. 
Thus  we  may  class  them  :  s,  B,  Z,  L,  wliich  last  follows  B  very  oon- 
stantly  ;  then  we  have  A  and  a  long  list  of  uncials  going  with  it,  not  so 
ancient  or  much  thought  of ;  so  that  in  Alf  ord  you  will  find  '  A,  &c.' 
There  is  another  class  of  about  the  sixth  century,  to  which  date  Z  also 
is  attributed,  C  which  is  independent,  and  Porph.  which  in  epistles 
chiefly  follows  the  Alexandrian  but  not  unfrequently  tends  to  T.  R.  and 
A.  In  the  Acts  it  is,  as  far  as  I  have  examined  it,  T.  R.  A,  or  St.  Gall, 
is  always  T.  R.  If  in  the  Gospels  A  and  B  go  together,  we  may  be 
tolex-abiy  confident  of  the  reading,  of  course  weighing  other  testimony. 
D,  it  is  known,  is  peculiar,  though  characteristically  Alexandrian.  The 
result  to  me  is  that,  while  about  the  text  as  a  whole  there  is  nothing  un- 
certain at  all,  though  in  very  few  instances  questions  may  be  raised,  the 
history  of  it  is  not  really  ascertained.  I  avow  my  arriving  Ut  no  con- 
clusion, and  I  think  I  can  say  no  one  can  give  that  history :  the  phe- 
nomena are  unsolved. 

I  have  said  thus  much  on  the  criticism  of  the  text,  and  the  MSS,  that 
persons  not  versed  in  the  matter  may  not  hazard  themselves  in  forming 
conclusions  without  any  real  knowledge  of  the  questions.  Such  a  book 
as  Tischendorf's  English  Testament  I  think  mischievous.  You  have 
the  English  Version  questioned  continually,  and  s,  B,  A,  given  at  the 
bottom  of  the  page,  for  persona  who  know  nothing  about  them  to  doubt 
about  the  text,  and  no  more.  Thus,  to  say  no  more,  the  readings  of  A 
in  the  Epistles  have  a  totally  different  degree  of  importance  than  in  the 
Gospels.  And  all  becomes  uncertain.  In  most  of  these  cases  the  true 
reading  is  not  doubted  a  moment  by  Tischeudorf  himself,  yet  it  only 
makes  people  doubt  about  all. 


PEEFACE. 


I  have  followed  a  collation  of  the  best  authorities,  but  where,  though 
for  trifling  differences,  you  have  s,  B,  L,  or  B,  L,  on  one  side,  and  A,  &c,, 
on  the  other,  I  confess  I  have  no  entire  certainty  that  B,  L,  are  right. 

In  the  next  place  the  reader  has  not  a  revision  of  the  Authorized 
Version,  but  a  translation  from  the  best  Greek  text  I  could  attain  to 
any  certain  knowledge  of.  I  do  not  doubt  a  moment  that  numbers  of 
phrases  of  the  Authorized  Version  will  be  found  in  the  translation. 
Filled  as  the  mind  is  with  it  from  constant  use,  it  suggested  itself 
naturally  to  the  mind.  I  had  no  wish  to  reject  it.  But  a  revision  of 
the  Authorized  Version,  if  desirable  for  ecclesiastical  use,  is  not  I  think 
in  itself  a  wise  attempt.  I  rather  doubt  the  justness  of  the  taste 
which  attempts  to  revise  the  Authorized  Version.  The  new  bit  does 
not  suit  the  old,  and  is  the  more  distasteful  from  its  juxtaposition.  Imi- 
tation is  seldom  good  taste,  seldom  undetected ;  it  wants  nature,  and 
in  these  things  nature  is  good  taste,  and  attracts. 

I  have  freely  used  every  help  I  could.  I  do  not  mention  Grammars 
and  Dictionaries,  as  they  are  applicable  to  all  books,  and  known ;  but 
I  have  used  Meyer,  whose  continuators  are  very  inferior,  and  from 
whom  a  large  part  of  Alford  is  taken  ;  but  I  have  consulted  Alford  too, 
and  Da  Wette.  Ellicott  is  excellent  in  what  he  has  done  ;  Kypke  most 
useful  in  what  he  affords.  I  have  used  them  for  the  exegesis  of  the 
text  as  Greek,  not  for  any  doctrine  in  any  case.  Fritzsche,  who  is 
grammatically  very  full ;  Bleek,  who  very  much  exhausts  learning  in 
his  book  on  the  Hebrews ;  and  I)elitzsch  and  others  I  have  occasionally 
referred  to.  But  I  do  not  think  many  of  them  of  any  great  value  :  there 
is  Kuinoel  on  the  historical  books  ;  Calvin  of  less  than  I  should  have 
supposed.  There  are  Bengel,  Hammond,  Elsley,  Wolff,  besides  other 
German  writers ;  and  Stanley,  Jowett,  Eadie,  &c.,  in  English.  ■  But  I 
confess  reference  to  the  latter  to  try  did  not  lead  me  to  repeat  it  much. 
What  I  sought  was  the  thorough  study  of  the  text ;  opinions  were  of 
little  moment.  Poole's  Synopsis  and  Bloomfield  have  been  at  hand  for 
older  commentators. 

Of  translations,  Diodati's  Italian  is  the  best  of  the  old  ones,  then  the 
Dutch,  then  the  English,  Bengel's  German  is  a  very  good  one,  and 
there  is,  though  tainted  by  their  doctrine  occasionally,  a  very  literal  one 
called  Bieleburger,  Other  translations  are  Kistermacher,  Gcessner,  Van 
Ess,  which  are  Koman  Catholic  ;  a  corrected  one  of  Luther  by  Meyer  ;  the 
Swiss  one  by  Piscator,  far  better  than  Luther's.  These,  though  I  referred 
to  them  in  a  translation  made  into  German,  I  used  comparatively  little 
now  or  not  at  all.  Of  the  French,  Diodati's  is  literal,  but  hardly  French ; 
Martin  and  Ostervald  little  to  be  trusted ;  and  Arnaud's,  I  may  say, 
not  at  all ;  Luther's  the  most  inaccurate  I  know.  Besides  this  there 
are  in  Latin  the  Vulgate  and  Beza.  De  Wette's  German  is  elegant,  but 
from  excessive  leaving  out  the  auxiliary  verbs  which  is  allowed  in  Ger- 
man, affected ;  and  in  the  Old  Testament,  though  a  good  Hebraist,  not 
to  be  trusted,  from  rationalistic  principles.     His  Isaiah  is  Gesenius's. 

I  have  used  all  helps  I  could,  but  the  translation  is  borrowed  in  no 
way  from  any ;  it  is  my  own  translation,  but  I  have  used  every  check 
I  could  to  secure  exactness.  I  believe  the  scriptures  to  be  the  inspired 
word  of  God,  received  by  the  Holy  Ghost  and  communicated  by  His 
power,  though,  thank  God,  through  mortal  men  :  what  is  divine  made 
withal  thoroughly  human,  as  the  blessed  Lord  Himself  whom  it  reveals, 
though  never  ceasing  to  be  divine.  And  this  is  its  unspeakable  value  ; 
thoroughly  and  entirely  divine,  "  words  which  the  Holy  Ghost  teacheth," 


PREFACE. 


yet  perfectly  and  divinely  adaptad  to  man  as  being  by  man.  My 
endeavour  has  been  to  present  to  the  merely  English  reader  the  original 
as  closely  as  possible.  Those  who  make  a  version  for  public  use  must 
of  course  adapt  their  course  to  the  public.  Such  has  not  been  my 
object  or  thought,  but  to  give  the  student  of  scripture,  who  cannot  read 
the  original,  as  close  a  translation  as  possible.  .1       tt,     t  i. 

There  are  some  remarks  I  would  desire  to  make  on  the  English 
Authorized  Version,  which  would  debar  me  from  attempting  to  correct 
it,  which  indeed  would  be  a  more  ambitious  task.  Its  value  and  beauty 
are  known,  and  I  need  not  dilate  upon.  I  have  lived  upon  it,  though  of 
course  studying  the  Greek  myself  ;  I  have  no  wish  to  underrate  it.  But 
now  that  everything  is  inquired  and  searched  into,  there  are  some 
points  to  be  remarked  which  make  it  desirable  that  the  English  reader 
should  have  something  more  exact. 

There  is  one  principle  which  the  translators  avow  themselves,  which 
is  a  very  great  and  serious  mistake.  Where  a  word  occurs  in  Greek 
several  times  in  the  same  passage  or  even  sentence,  they  render  it  as  far 
as  they  possibly  can  by  different  words  in  English.  In  some  cases  the 
effect  is  very  serious ;  in  all  the  connection  is  lost.  Thus  in  John  v. 
we  have  "judgment"  committed  to  the  Son  ;  shall  not  come  into  "  con- 
demnation ;"  the  resurrection  of  "  damnation."  The  word  is  the  same  in 
Greek,  and  every  one  can  see  that  "  not  coming  into  judgment"  is  a  very 
different  thing  from  "not  coming  into  condemnation."  The  whole 
force  of  the  passage  depends  on  this  word,  and  its  contrast  with  life. 
Here  the*  sense  is  wholly  changed.  In  another  the  connection  is  lost ; 
Romans  xv.  12,  13  :  "  In  hitn  shall  the  Gentiles  trust ;"  "  now  the  God 
of  hope."  "Trust"  is  the  same  word  as  "hope,"  only  a  verb.  "The 
Gentile's  hope ;"    "  now  the   God  of  hope."     I  only  mention  these  as 

In  som'e  cases,  as  "the  clergy,"  "the  Lord's  coming,"  "the  law," 
theological  views  have  biassed  the  translators.  Thus  m  Acts  1.  we 
have  "ordained"  put  in  when  there  is  no  word  at  all.  All  there  is 
in  Greek  is  "  must  one  be  a  witness."  So  in  Acts  xiv.,  "  They  ordained 
them  elders:"  it  is  simply  "they  chose  elders  for  them,"  x^^poroyeoj.  I 
am  well  aware  in  ecclesiastical  Greek,  borrowed  from  this  passage 
doubtless,  and  their  new  ideas  attached  to  it,  that  the  word  came  to 
mean  tliis  ecclesiastically.  But  it  is  not  its  own  meamng.  It  is  '  to 
choose,"  as  2  Corinthians  viii.  19  ;  Acts  x.  41.  p     ^        ,  .  • 

As  to  the  Lord's  coming.  Acts  iii.  19,  there  is  no  excuse  for  translating 
oTTcos  au  "  when."  It  is  an  attempt  to  give  it  a  sense.  Again,  in  2  Thess- 
alonians  ii.  2,  "  as  that  the  day  of  Christ  is  at  hand :  the  word  trans- 
lated "  is  at  hand,"  is  "  present"  or  "  come."  It  is  twice  used  (once  in 
Romans  viii.  38  and  once  in  1  Corinthians  iii.  22)  for  "  present  m  con- 
trast with  "  to  come."  It  alters  evidently  the  whole  sense,  and  the  true 
meanin''  gives  the  key  to  the  whole  passage.  Their  imagination  being 
wrought  on  by  these  false  teachers,  they  thought  that  the  day  was  come 
in  the  tribulation  in  which  they  were  suffering ;  whereaS  the  Lord  s 
coming  would  be  rest  to  them  and  trouble  to  their  persecutors.    ^  ^ 

But  a  more  serious  mistake  is  in  the  words  in  1  John  lu.  4,  *  bin  is 
the  transgression  of  the  law."  A  definition  of  sm  is  a  serious  thmg, 
but  this  is  not  what  is  said.  The  word  used  is  that  which  adverbially 
is  employed  in  Romans  ii.  for  "  sinning  without  law,"  and  is  so  trans- 
lated in  contrast  with  "  sinning  under  law."  If  sin  were  the  trans- 
gression of  the  law,  it  could  not  be  said  "untU  the  law  sin  was  in  the 


PEEFACE. 


world ;"  it  could  not  be  said  "  sin  by  the  commandment  became  ex- 
ceeding sinful,"  for  there  was  no  sin  till  the  commandment  came.  But 
it  is  not  so.  It  is  "  sin  is  lawlessness."  It  is  the  wicked  will  of  man  ; 
if  law  domes,  then  it  transgresses  it ;  but  it  is  sin  without  it,  because 
I  ought  to  havG  no  will  of  my  own,  but  be  in  obedience.  Hence  the 
raasoning  of  the  apostle :  "  Death  reigned  from  Adam  to  Moses  over 
those  who  had  not  sinned  after  the  similitude  of  Adam's  transgression." 
This  is  a  quotation  from  Hosea  vi.  7  :  "  They  like  men  [Adam]  have 
transgressed  the  covenant."  Adam  had  a  law,  Israel  had  one ;  they 
transgressed  alike  :  but  death  reigned  over  those  from  Adam  to  Moses, 
over  those  who  had  not :  sin  was  there,  for  death  was  there.  I  have 
enlarged  a  little  more  on  this  because  the  definition  of  sin  is  a  serious 
thing,  and  theology  will  not  hear  of  such  an  alteration.  Let  God  be 
true  and  every  man  a  Kar.  It  is  so  translated  where  doctrine  was  not 
in  question,  not  only  in  Romans  ii.  but  in  1  Timothy  i.  9  ;  "  lawless  and 
disobedient."  It  is  never  translated  "transgression  of  the  law"  but 
here,  generally  "iniquity  :"  avoft-ia.  is  twice  translated  "transgression  ;" 
but  it  is  never  said,  in  any  form  of  the  word,  to  be  "transgression  of  the 
law"  but  here. 

As  regards  details  of  translation  I  have  a  few  remarks  to  make.  I 
have  sought  in  some  instances  to  render  the  particles  more  distinctly ; 
but,  rich  as  English  is,  no  care  will  make  the  shades  and  colourings  of 
thought  in  one  language  answer  to  another.  It  is  oftener  more  a 
question  of  metaphysics,  or  metaphysical  philology,  than  of  grammar,  and 
grammarians  do  not  always  command  my  assent  in  these  matters,  though 
I  am  glad  to  learn  from  them.  In  our  own  tongue  few  remark  these 
shades  of  meaning,  though  they  exist,  as  "indeed,"  "truly,"  "surely," 
"forsooth."  Habit,  and  individual  habit  form  the  mind  in  such  cases. 
See  the  use  of  evfleajs  in  Mark.  In  St.  John's  writings  I  have  to  remark 
that  the  personal  pronoun,  genprally  emphatic  where  inserted,  is  used 
so  constantly  that  it  can  hardly  be  considered  such.  I  had  marked 
each  instance  in  the  first  edition,  but  it  arrested  the  eye  inconveniently 
for  the  general  sense.  This  the  printer  has  sought  to  remedy  by  an- 
other and  slighter  mark.  The  same  character  of  style  is  seen  in  his 
constant  use  of  cKeci/os.  Another  peculiarity  is  to  be  noticed  in  John, 
the  constant  use  of  iVa  for  otl.     In  Luke  we  have  KaC  for  6ti. 

I  have  further  to  remark  on  the  aorist,  as  to  which  a  great  fuss  has 
been  made  lately,  that  English  is  not  Greek.  The  large  use  of  auxiliary 
verbs  in  English,  and  very  sparing  use  of  them  in  Greek,  modifies  the 
whole  bearing  of  tenses  in  the  two  languages.  The  past  participle 
with  a  present  auxiliary  is  not  a  simple  Greek  perfect,  not  actual  con- 
tinuance in  effect  of  a  past  action  ;  a  past  action  morally  estimated  as 
present  or  in  force  at  present  is  just  as  often  its  force.  The  only  simple 
tenses  in  English  are  both  aorist :  one  signifying  accomplishing  an  act, 
the  other  an  accomplished  act.*  And  as  the  latter  becomes  historic  the 
use  of  it  in  many  cases  for  the  Greek  aorist  falsifies  the  sense.  Thus, 
a  case  in  which  none,  I  believe,  denies  it,  eypa\l/a.  If  I  say  "  I  wrote," 
it  is  in  another  letter  (unless  specified  otherwise)  ;  "  I  have  written  to 
you"  is  a  past  act  made  present  by  "have,"  and  it  is  (unless  speci- 
fied to  be  in  a  letter  gone  but  not  received)  the  letter  he  is  occupied 
with.     And  the  mere  doctrine  of  the  aorist  in  Greek  in  no  way  meets 

*  For  this  reason  there  are  only  two  tenses  in  English  at  all;  the  future,  so 
called,  is  the  present  intention ;  for  an  accomplishing  or  accomplished  act  is  not 
future. 


PREFACE. 

the  case.  "  I  wrote  to  you  not  to  do  it"  is  a  past  letter  supposed  to 
be  received.  "  I  have  written  to  you,"  he  has  done  it,  but  it  is  sup- 
posed to  be  not  yet  received.  "  I  have  written  to  you  in  the  letter"  is 
the  present  one.  Now  what  is  true  of  iypaxj/a  is  true  of  man^  others. 
When  I  want  to  give,  not  an  accomplishing  aorist,  I  say,  not  "  I  write," 
but  "am  writing;"  because  "writing"  is  the  act,  "am"  absolutely 
present.  But  I  say,  "  I  write  five  letters  every  day  in  the  year."  "  I 
wrote  a  long  letter  to  him  "  is  an  historical  fact.  "I  have  written  a 
long  letter  to  him  "  is  a  moral  assertion  to  which  I  attach  present 
value.  "  Have,"  with  the  past  participle,  is  used  however  for  the 
perfect.  But  to  aorize  in  English  all  the  Greek  aorists  is,  I  judge,  simply 
a  blunder.  When  the  aorist  is  historic,  the  simple  preterite  tense  may 
well  answer  to  it  in  English.  I  cannot  say  I  have  always  succeeded  in 
rightly  distinguishing  the  cases  :  there  are  cases  as  to  which  I  have 
myself  doubted. 

I  have  occasionally  left  old  forms  where  they  are  more  reverential,  as 
"  saith"  for  "says,"  "unto"  for  "to,"  &c.  I  have  left  "ye"  for  the 
nominative  of  "  you."  It  is  the  Dutch  gij  and  u,  which  last  in  familiar 
spoken  Dutch  is  used  for  gij,  and  is  now  become  usual  in  English.  Both 
languages  have  the  Plat  Deutsch  for  their  origin.  To  these  things  I 
attach  no  great  importance  ;  to  reverence  I  do. 

And  this  leads  me  to  the  use  of  the  words  "  do  homage"  instead  of 
"  worship,"  which  I  do  only  for  the  sake  of  other  people's  minds  not 
used  to  such  questions.  I  have  not  a  doubt  of  the  justness  of  the 
change,  and  just  becau>!e  in  modern  English  "  worship"  is  used  for  what 
is  rendered  to  God  only :  when  the  English  translation  was  made  it 
was  not,  and  the  use  of  it  now  falsifies  the  sense  in  three  quarters  of 
the  passages  it  is  used  in.  It  is  quite  certain  that  in  the  vast  majority 
of  instances  of  persons  coming  to  the  Lord  they  had  not  the  least  idea 
of  owning  Him  as  God.  And  it  falsifies  the  sense  in  a  material  point  to 
use  the  word  now.  That  we  worship  Christ  who  do  know  He  is  God 
is  another  matter.  In  the  English  Bible  it  is  all  right,  because  worship 
did  not  mean  what  it  does  now.  The  man  when  he  is  married  says, 
"  With  my  body  I  thee  worship."  It  is  said  in  1  Chronicles  xxix.  20. 
They  "worshipped  Jehovah  and  the  king,"  which  is  simple  blasphemy, 
if  it  be  used  in  the  modern  sense.  If  the  reader  is  curious,  he  may  look 
at  Wetstein,  Matthew  ii.  2 ;  Minucius  Felix,  end  of  chapter  ii ;  and 
compare  Job  xxxi.  27  ;  and  Herodotus  i.  134  for  the  customs  of  Persia. 
It  would  not  have  been  worth  mentioning  but  for  simple  souls. 

The  use  of  a  large  or  small  "  s"  is  of  extreme  difficulty  in  the  case  of 
the  word  Spirit ;  not  in  giving  it  when  the  Holy  Spirit  is  simply  spoken 
of  personally.  There  it  is  simple  enough.  But  as  dwelling  in  us,  our 
state  by  it,  and  the  Holy  Spirit  itself,  are  so  blended  as  to  make  it  then 
very  difficult ;  because  it  is  spoken  of  as  our  state,  and  then  as  the 
Holy  Ghost,  If  it  be  put  large,  we  lose  the  first ;  if  small,  the  Spirit 
personally.  I  can  only  leave  it  with  this  warning,  calling  the  attention 
of  the  reader  to  it.  It  is  a  blessed  thought  that  it  is  so  blended  in 
power  that  our  state  is  so  spoken  of,  but  if  we  lose  the  divine  person, 
that  blessing  itself  is  lost.  The  reader  may  see,  not  the  difficulty, 
for  it  docs  not  exist  there,  but  the  blending  of  the  effect  and  the  person 
in  Romans  viii.  27, 

It  may  perhaps  be  useful  to  some  of  my  readers  to  give  the  chrono- 
logical order  of  the  Epistles  :  and  first  those  that  are  certain  :  1  and  2 
Thessalonians ;  1  and  2  Corintliians ;   Romans,   Ephesians,  Coloasians, 


PEEFACE. 

Philippians,  and  Philemon ;  the  last  four  when  a  prisoner.  Galatians 
was  written  from  fourteen  to  twenty  years  after  the  apostle  was  first 
called,  and  after  he  had  laboured  some  time  in  Asia  Minor,  perhaps 
while  he  was  at  Ephesus,  as  it  was  not  a  very  long  time  after  their 
conversion  :  1  Timothy,  on  occasion  of  the  apostle's  leaving  Ephesus, — 
when  exactly  is  not  clear.  2  Timothy  was  written  at  the  close  of  his 
life  when  about  to  be  martyred.  It  is  questioned  if  Paul  ever  got  out 
of  prison.  If  he  did,  2  Timothy  was  written  when  he  was  seized  the 
second  time.  Titus  refers  to  a  journey  of  Paul's  to  Crete  ;  it  is  not 
said  when ;  perhaps,  it  has  been  thought,  when  he  resided  so  long  at 
Ephesus.  It  is  morally  synchronous  with  1  Timothy.  It  has  not  been  the 
purpose  of  God  to  give  us  chronological  dates  for  them,  and  in  divine 
wisdom.  The  moral  order  is  clear.  The  way  in  which  2  Timothy  refers 
to  the  ruin  of  what  1  Timothy  builds  the  order  of,  is  plain  enough. 
Hebrews  was  written  late,  in  view  of  the  approaching  judgment  of 
Jerusalem,  and  calls  on  christian  Jews  to  separate  themselves  from 
what  God  was  about  to  judge.  The  Epistle  of  James  was  written 
when  this  separation  had  in  no  way  taken  place.  Jewish  Christians 
are  still  seen  as  forming  part  of  the  Israel  not  yet  finally  cast  out, 
only  owning  Jesus  to  be  the  Lord  of  glory.  But,  as  all  the  catholic 
epistles,  it  was  written  towards  the  close  of  the  apostolic  history, 
when  Christianity  had  been  widely  received  by  the  tribes  of  Israel, 
and  the  Jewish  history  was  now  closing  in  judgment.  In  1  Peter 
we  see  that  the  gospel  had  widely  spread  among  the  Jews.  It  is 
written  to  the  christian  Jews  of  the  dispersion.  The  second  of  course 
is  later,  at  the  close  when  he  was  about  to  put  off  his  tabernacle 
and  would  leave  them  in  writing  the  warnings  apostolic  care  would 
soon  no  longer  furnish.  Hence,  like  Jude,  it  contemplates  grievous 
departure  from  the  path  of  godliness  on  the  part  of  those  who  had 
received  the  faith,  and  a  mocking  of  the  testimony  that  the  Lord  was 
coming.  1  John  insists  on  its  being  the  last  time.  Apostates  were 
already  manifested,  apostates  from  the  truth  of  Christianity  denying 
the  Father  and  the  Son,  as  well  as  with  Jewish  unbelief  denying  that 
Jesus  was  the  Christ.  Jude  comes  morally  before  John.  There  false 
brethren  had  crept  in  unawares,  but  the  evil  is  pursued  to  the  final 
rebellion  and  judgment.  It  differs  from  2  Peter  in  viewing  the  evil  not 
simply  as  wickedness  but  departure  from  first  estate.  Eevelation  com- 
pletes this  picture  by  shewing  Christ  judging  in  the  midst  of  the 
candlesticks  ;  the  first  having  left  its  first  love,  and  threatened,  if  it  did 
not  repent  and  return  to  its  original  estate,  to  remove  the  candlestick  : 
the  final  judgment  being  in  Thyatira,  and  in  Laodicea  ;  and  then  shews 
the  judgment  of  the  world  and  the  return  of  the  Lord,  the  kingdom  and 
heavenly  city  and  eternal  state.  This  general  character  of  departure 
and  failure  stamped  on  all  the  last  books  from  Hebrews  to  Eevelation 
is  very  striking :  Paul's,  save  2  Timothy,  which  gives  individual  direction 
in  the  midst  of  ruin,  though  prophesying  of  this  state  of  things,  express 
the  labour  and  care  of  the  wise  masterbuilder.  The  interest  of  their 
date  is  in  connection  with  his  history  in  the  Acts  ;  but  Hebrews,  and 
the  other  Epistles,  and  Eevelation,  all  shew  predicted  departure  already 
set  in,  (for  even  1  Peter,  which  is  least  so,  teUs  us  the  time  was  come  for 
judgment  to  begin  at  the  house  of  God,)  and  so  the  judgment  of  the 
professing  church,  and  then  prophetically  of  the  world  risen  up  against 
God.  This  closing  character  of  the  catholic  epistles  is  very  striking 
and  instructive. 


PREFACE. 

The  contents  of  the  books  of  the  New  Testament  must  be  sought 
elsewhere  :  I  can  only  give  here  some  very  general  thoughts  upon  them. 
It  will  be  remarked  at  once  that  the  character  of  the  first  three 
Gospels  is  different  from  that  of  John.  The  principle  of  this  difference 
is  this  :  the  first  three  present  Christ,  though  in  different  characters,  to 
man  to  be  received,  and  shew  his  rejection  by  man.  John  begins  with 
this  as  the  starting  point  of  his  Gospel,  being  the  display  of  the  divine 
nature,  and  what  man  and  the  Jew  was  in  presence  of.  He  was  in  the 
world,  and  tlie  world  was  made  by  Him,  and  the  world  knew  Him  not. 
He  came  to  His  own  and  His  own  received  Him  not.  Hence  we  have 
sovereign  grace,  election ;  man  must  be  born  again,  wholly  anew  ;  and 
the  Jews  are  all  through  treated  as  reprobate  ;  the  divine  and  incarnate 
person  of  the  Lord  as  the  foundation  of  all  blessing,  and  a  work  of 
atonement  which  is  the  basis  even  of  the  sinless  condition  of  the  new 
heavens  and  the  new  earth  wherein  dwelleth  righteousness,  together 
with,  at  the  close,  the  gift  of  the  Comforter,  form  the  subject  of  the 
Gospel,  in  contrast  with  Judaism.  Instead  of  tracing  the  Lord  to  the 
Abrahams  and  Davids,  the  roots  of  promise,  or  to  Adam,  to  bring  in  as 
Son  of  man  blessing  to  man,  or  giving  the  account  of  his  service  in 
ministry  as  the  great  Prophet  that  was  to  come,  it  brings  a  divine 
Person,  the  Word  made  flesh,  into  the  world.  What  I  have  just  said 
stamps  their  character  on  the  four  Gospels.  Matthew  is  the  fulfilment 
of  promise  and  prophecy,  Emmanuel  among  the  Jews,  rejected  by  them, 
stumbling  thus  on  the  stone  of  stumbling,  and  shewn  to  be  really  a 
sower ;  fruit-seeking  was  in  vain ;  and  then  the  Church  and  the  king- 
dom substituted  for  Israel  blessed  by  promises,  which  they  refused  in 
His  person  ;  but  after  judgment,  when  they  owned  Him,  to  be  owned 
under  mercy.  The  ascension  is  not  found  in  Matthew.  I  believe  for 
this  very  reason  Galilee  in  Matthew,  not  Jerusalem,  is  the  scene  of  His 
interview  with  the  disciples  after  His  resiirrection.  He  is  with  the  poor 
of  the  flock,  who  owned  the  word  of  the  Lord,  where  the  light  had 
sprung  up  to  the  people  sitting  in  darkness.  The  commission  to  baptize 
goes  forth  hence  and  applies  to  Gentiles.  Mark  gives  the  servant-pro- 
phet. Son  of  God  :  Luke  the  Son  of  man,  the  first  two  chapters  affording 
a  lovely  picture  of  the  remnant  in  Israel :  John  a  divine  person  come 
into  the  world,  the  foundation  (redemption  being  accomplished)  of  the 
new  creation  ;  the  object  and  pattern  of  faith  ;  revealing  the  Father  ;  with 
the  promise  of  the  Comforter  while  away.  Paul  and  John  reveal  our  being 
in  a  wholly  new  place  in  Christ.  But  John  is  mainly  occupied  with 
revealing  the  Father  in  the  Son  to  us,  and  thus  life  by  the  Son  in  us  : 
Paul  with  presenting  us  to  God,  and  His  counsels  in  grace.  If  we  con- 
fine ourselves  to  the  Epistles,  the  latter  only  speaks  of  the  Church,  save 
1  Peter  ii.,  the  building  of  living  stones,  but  Paul  only  speaks  of  the 
body.  The  Acts  shew  the  founding  of  the  Church  by  the  Holy  Ghost 
come  down  from  heaven,  and  then  the  Jerusalem  or  Palestinian  labours 
of  the  apostles,  and  other  free  labourers,  especially  the  work  of  Peter, 
and  then  that  of  Paul.  With  the  history  of  the  rejection  of  His  gospel 
by  the  Jews  of  the  dispersion  the  history  of  scripture  closes. 


GOSPEL    ACCORDING    TO 

MATTHEW. 


BOOK  of  the  generation  of  Jesus 
Christ,  Son  of  David,  Son  of 
Abraham. 

2  Abraham  begat  Isaac,  and  Isaac 
begat  Jacob,  and  Jacob  begat  Ju- 

3  das  and  his  brethren  ;  and  Judas 
begat  Phares  and  Zara  of  Thamar  ; 
and  Phares  begat  Esrom,  and  Es- 

^  rom  begat  Aram,  and  Aram  begat 
Aminadab,  and  Aminadab  begat 
Naasson,  and  Naasson  begat  Sal- 

•^  mon,  and  Salmon  begat  Booz  of 
Eachab  ;  and  Booz  begat  Obed  of 

^  Euth ;  and  Obed  begat  Jesse,  and 
Jesse  begat  David  the  king.  And 
David  the  king  begat  Solomon,  of 
her  [that  had  been  the  wife]  of 

7  Urias ;  and  Solomon  begat  Ro- 
boam,  and  Roboam  begat  Abia, 

s  and  Abia  begat  Asa,  and  Asa  be- 
gat Josaphat,  and  Josaphat  begat 
Joram,  and  Joram  begat  Ozias, 

^  and  Ozias  begat  Joatham,  and 
Joatham  begat  Achaz,  and  Achaz 

10  begat  Ezekias,  and  Ezekias  begat 
Manasses,  and  Manasses  begat 
Amon,   and  Amon  begat  Josias, 

11  and  Josias  begat  Jechonias  and 
his  brethren,  at  the  time  of  the 

1-  carrying'*  away  of  Babylon.  And 
after  the  carrying  away  of  Baby- 
lon, Jechonias  begat  Salathiel, 
and   Salathiel    begat    Zorobabel, 

13  and  Zorobabel  begat  Abiud,  and 
Abiud  begat  EUakim,  and  Eliakim 

1^  begat  Azor,  and  Azor  begat  Sa- 
doc,  and  Sadoc  begat  Achim,  and 


*  In  those  days  conquerors  transported 
nations  to  other  seats,  and  replaced  them 
by  others,  that  national  feehug  might 
not  subsist,  but  dependence  be  complete. 
'  Carrying  away'  is  feeble  for  this,  but  I 


15  Achim  begat  EHud,  and  Ehud 
begat  Eleazar,  and  Eleazar  begat 
Matthan,  and  Matthan  begat  Ja- 

1^  cob,  and  Jacob  begat  Joseph,  the 
husband  of  Mary,  of  whom  was 
born  Jesus,  who  is  called  Christ. 

1'  All  the  generations,  therefore, 
from  Abraham  to  David  [were] 
fourteen  generations ;  and  from 
David  until  the  carrying  away  of 
Babylon,  fourteen  generations ; 
and  from  the  carrying  away  of 
Babylon  unto  the  Christ,  fourteen 
generations. 

IS  Now  the  birth  of  Jesus  Christ 
was  thus  :  His  mother,  Mary,  that 
is,  having  been  betrothed  to  Jo- 
seph, before  they  came  together, 
she  was  found  to  be  with  child  of 

19  [the]  Holy  Ghost.  But  Joseph, 
her  husband,  being  [a]  righteous 
[man],  and  unwilling i^  to  expose 
her  publicly,  purposed   to  have 

-''  put  her  away  secretly  ;  but  while 
he  pondered  on  these  tilings,  be- 
hold, an  angel  of  [the]  Lord  '^  ap- 
peared to  him  in  a  dream,  saying, 
Joseph,  son  of  David,  fear  not 
to  take  to  [thee]  Mary,  thy  wife, 
for  that  which    is    begotten    in 

-1  her  is  of  [the]  Holy  Ghost.  And 
she  shall  bring  forth  a  son,  and 
thou  shalt  call  his  name  Jesus, 
for  he  shall  save  his  people  from 

-2  their  sins.  Now  aU  this  came 
to  pass  that  that  might  be  fulfilled 
which  was  spoken  by  [the]  Lord  '^ 


know  no  other  word. 

b  fXY)  6e\oiv  :  ixri  is  characteristic :  '  being 
a  man'  /xtj  OiKwv. 

•^  '  Lord '  is  without  the  article,  and 
signifies,  as  very  often,  '  Jehorah.' 


B 


MATTHEW  I,  n. 


33  through''  the  prophet,  saying,  Be- 
hold, the  virgin  shall  be  with  child, 
and  shall  bring  forth  a  son,  and 
they  shall  call  his  name  Emmanuel, 
which  Is,  being  interpreted,  "God 

24  with  us."  But  Joseph,  having 
awoke  up  from  his  sleep,  did  as 
the  angel  of  [the]  Lord«^  had  order- 
ed him,  and  took  to  [him]  his  wife, 

25  and  knew  her  not  until  she  had 
brought  forth  her  firstborn  son : 
and  he  called  his  name  Jesus. 

II.  Now  Jesus  having  been  born^ 
in  Bethlehem  of  Judea,  in  the 
days  of  Herod  the  king,  behold, 
magi  from  the   east    arrived  at 

2  Jerusalem,  saying,  Where  is  the 
king  of  the  Jews,  that  has  been 
born?  for  we  have  seen  his  star 
in  the  east,  and  have  come  to  do 
him  homage. 

3  But  Herod  the  king  having 
heard  [of  it],  was  troubled,  and 

4  all  Jerusalem  with  him  ;  and,  ga- 
thering together  all  the  chief 
priests  and  scribes  of  the  people, 
he  inquired  of  them  where   the 

5  Christ  should  be  born.  And  they 
said  to  him.  In  Bethlehem  of 
Judea ;  for  thus  it  is  written  by 

6  the  prophet :  And  thou  Bethle- 
hem, land  of  Juda,  art  in  no  wise 
the  least  among  the  governors  of 
Juda ;   for   out   of  thee   shall   go 


<^  lu  subsequent  passages  I  have  trans- 
lated this  word  'by,'  but  I  would  remark 
once  f(ir  all,  that  I  do  not  think  Sid  has 
anywhere  the  sense  of  the  source  of  what 
is  said,  nor  can  it.  It  is  by  the  Lord 
through  the  prophet,  aiid  when  '  by  the 
prophet'  is  used  afterwards,  it  is  the  same 
as  '  through'  here,  and  suj)poses  the  pro- 
phet not  to  be  the  source,  but  the  instru- 
ment, and  God  to  be  the  source.  But 
'through'  is  awkward  by  itself  in  English. 

e  See  chap.  i.  20. 

f  yei/j-rj^ei's  :  the  general  fact  of  his 
being  born  ;  literally  '  begotten,'  but  used 
for  '  bom.'     In  verse  2,  rexBeiq,  properly 


forth  a  leader  who  shall  shepherd 
my  people  Israel. 

7  Then  Herod,  having  secretly 
called  the  magi,  inquired^  of  them 
accurately  the  time  of  the   star 

8  that  was  appearing  ;*>  and  having 
sent  them  to  Bethlehem,  said.  Go 
search  out  accurately  concerning 
the  little  child,  and  when  ye 
shall  have  found  [him]  bring  me 
back  word,   so  that  I  also  may 

8  come  and  do  him  homage.  And 
they  having  heard  the  king  went 
their  way  ;  and  lo,  the  star  which 
they  had  seen  in  the  east  went 
before  them  until  it  came  and 
stood  over  where  the  little  child 

^0  was.  And  when  they  saw  the 
star  they  rejoiced  with  exceeding 

^^  great  joy.  And  having  come  into 
the  house  they  saw'  the  httle 
child  with  Mary  his  mother,  and 
falling  down  did  him  homage. 
And  having  opened  their  treasures 
they  offered  to  him  gifts,  gold, 
and    frankincense,    and    myrrh. 

12  And  being  divinely  instructed  J  in 
a  dream  not  to  return  to  Herod, 
they  departed  into  their  own 
country  another  way. 

13  Now,  they  having  departed,  be- 
hold, an  angel  of  [the]  Lord^  ap- 
pears in  a  dream  to  Joseph,  say- 
ing. Arise,  take  to  [thee]  the  little 


the  fact  of  being  brought  forth— of  course 
strictly  of  the  mother.  It  was  the  actual 
f:ict  of  his  being  born  or  brought  forth 
the  magi  refer  to. 

K  Or  'learned.' 

i>  It  is  evident  that  the  star  had  not 
been  all  the  way,  but  now  re-appeared. 
See  verse  10.  'The  time'  is  practically 
when  it  appeared ;  'how  long  smce?' 

'  T.  R.  reads  '  found.' 

J  This  is  a  Hellenistic  use  of  the  word  ; 
besides  the  sense  of  doing  business,  it 
signifies  an  answer  after  consultation  ; 
hence  an  oracular  or  divine  answer,  not 
merely  warning,  as  see  ver.  22. 


MATTHEW  n,  rn. 


child  and  his  mother,  and  flee  into 
Egypt,  and  be  there  until  I  shall 
teU  thee  ;  for  Herod  -will  seek  the 

^*  little  child  to  destroy  it.  And, 
having  arisen,  he  took  to  [him] 
the  little  child  and  his  mother  by 
night,  and  departed  into  Egypt. 

^5  And  he  was  there  until  the  death 
of  Herod,  that  that  might  be  ful- 
filled which  was  spoken  by  [the] 
Lord  through  the  prophet,  saying, 
Out  of  Egypt  have  I  called  my 

1^  son.  Then  Herod,  seeing  that  he 
had  been  mocked  by  the  magi, 
was  greatly  enraged ;  and  sent 
and  slew  aU  the  boys  which  [were] 
in  Bethlehem,  and  in  all  its  bor- 
ders, from  two  years  and  under,  ac- 
cording to  the  time  which  he  had 
accurately  inquired'  from  the  ma- 


gi- 


Then  was  fulfilled  that  which 


was  spoken  byj  Jeremias  the  pro- 
1^  phet,  saying,  A  voice   has   been 
heard  in  Rama,  wailing,  and  weep- 
ing, and  great  lamentation :  Ra- 
chel   weeping  her  children,   and 
would  not  be  comforted,  because 
they  are  not. 
1^      But  Herod  having  died,  behold, 
an  angel  of  [the]  Lord  appears  in 
a  dream  to  Joseph  in  Egypt,  say- 
20  ing.  Arise,  take  to  [thee]  the  little 
child  and  its  mother,  and  go  into 
the  land  of  Israel :  for  they  who 


•  Or  'learned.' 

i  Sid  :  T.  R  reads  vw6,  '  of  or  '  by.' 

^  oi  ^YjTovi/Te?.  This  shews  how  tho- 
roughly the  pronoun  and  participle  are 
used  as  a  substantive,  characterizing  the 
person  or  thing.  'The  seekers  of:'  this 
expression  is  awkward  in  English,  and 
hence  I  have  changed  it  into  the  verb, 
and  then  it  must  be  in  the  past:  'sought,' 
not  'seek.' 

1  '  In  order  that  it  might  be,'  Iva  (see 
chap.  i.  22);  '  so  that  it  might  be,'  ottiu?, 
as  here  ;  and,  'then,'  roVe  (chap.  ii.  17), 
'was  fulfilled,'  are  never  confounded  in 


sought''  the  life  of  the  Httle  child 

21  are  dead.  And  he  arose  and  took 
to  [him]  the  Kttle  child  and  its 
mother,  and  came  into  the  land 

-2  of  Israel ;  but  having  heard  that 
'  Archelaus  reigns  over  Judea,  in- 
stead of  Herod  his  father,'  he  was 
afraid  to  go  there ;  and  having 
been  divinely  instructed  in  a 
dream,   he  went   away  into    the 

23  parts  of  Galilee,  and  came  and 
dwelt  in  a  town  called  Nazareth  ; 
so'  that  that  should  be  fulfilled 
which  was  spoken  by  the  prophets, 
He  shall  be  called  a  Nazaraean. 

ni.  Now  in  those  days  comes  John 
the    Baptist,    preaching    in    the 

2  wilderness  of  Judea,  and  saying, 
Repent,  for  the  kingdom  of  the 

3  heavens  has  drawn  nigh.  For 
this  is  he  who  has  been  spoken  of 
by""  Esaias  the  prophet,  saying, 
Voice  of  him  that  crieth  in  the 
wilderness  :  Prepare  ye  the  way 
of  [the]  Lord,"  make  straight  his 

4  paths.  And  John  himself  had  his 
garment  of  camel's  hair,  and  a 
leathern  girdle  about  his  loins, 
and  his  nourishment  was  locusts 
and  wild  honey. 

5  Then  went  out  to  him  Jerusa- 
lem, and  aU  Judea,  and  all   the 

6  country  round  the  Jordan,  and 
were  baptized  by  him  in  the  Jor- 


the  quotations  of  the  Old  Testament. 
The  first  is  the  object  of  the  prophecy  ; 
the  second,  not  simply  its  object,  but  an 
event  which  was  within  the  scope  and 
intention  of  the  prophecy ;  the  third  is 
merely  a  case  in  point,  where  what  hap- 
pened was  an  illustration  of  what  was 
said  in  the  prophecy. 

™  5ta :  T.  R.  reads  vtto. 

°  I  have  no  doubt  that  often,  as  here, 
(cvpto?  is  used  as  a  name  for  Jehovah. 
Here  it  has  no  article,  which,  if  an  appel- 
lative, after  ttjv  656i',  it  regularly  would, 
but  as  a  noun  personal  does  not  need. 


MATTHEW  ni,  IV. 


dan,  confessing  their  sins. 
j  7  But  seeing  many  of  the  Phari- 
I  sees  and  Sadducees  coming  to  his 
baptism,  he  said  to  them.  Off- 
spring of  vipers,  who  has  fore- 
warned"  yon  to  flee  from  the  com- 

8  ing  wrath  ?      Produce   therefore 

8  fruit  P  worthy  of  repentance.  And 
do  not  think  to  say  within  your- 
selves. We  have  Abraham  for  our 
father ;  for  I  say  unto  you,  that 
God  is  able  of  these  stones  to 
raise    up    children  to  Abraham. 

^^  And  1  already  the  axe  is  appKed 
to''  the  root  of  the  trees ;  every 
tree  therefore  not  producing  good 
fruit  is  cut  down  and  cast  into 

11  [the]  fire.  I  indeed  baptize  you 
with  water  to  repentance,  but  he 
that  comes  after  me  is  mightier 
than  I,  whose  sandals^  I  am  not 
fit  to  bear;  Tie'  shall  baptize  you 
with  [the]  Holy  Spirit  and  with 

1"^  fire  :  whose  fan  is  in  his  hand, 
and  he  shall  thoroughly  purge 
his  threshing-floor,  and  shall  ga- 
ther his  wheat  into  the  garner, 
but  the  chaff  he  will  burn  with 
fire  unquenchable. 

13  Then  comes  Jesus  from  Galilee 
to  the  Jordan  to  John,  to  be  bap- 

14  tized  of  him  ;  but  John  urgently 
forbad"  him,  saying,  I  have  need 
to    be    baptized''    of    thee ;    and 


"  '  Pointed  out,'  '  shewn.' 

p  T.  R.  reads  '  fruits. ' 

1  ri8r)  Se :  T.  R.  reads  i^Sii  8e  xat,  '  But 
already  also.' 

■■  Though  I  am  not  quite  satisfied  with 
'  applied  to,'  yet  I  so  translate  Kiirai  npog, 
'  Laid  to'  has  become  actual  execution  : 
perhaps  nut  mc.mt  so  by  the  English 
tran.slators,  but  merely  a.s  literal  a  trans- 
lation of  KetTai  as  possible  :  but  'applied 
to'  is  more  the  moral  way  of  acting — 
something  more  than  /cetrat  ei<;,  'ap- 
pointed to.'  (Luke  ii.  34  ;  Phil.  i.  17  ; 
1  Thess.  iii.  1.)    The  re;uier  may  consult 


15  comest  thou  to  me  ?  But  Jesus 
answering  said  to  him.  Suffer  [it] 
now  ;  for  thus  it  becometh  us  to 
fulfil  all  righteousness.     Then  he 

i**  suffers  him.  And  Jesus,  having 
been  baptized,  went  up  straight- 
way from  the  water,  and  lo,  the 
heavens  were  opened  to  him,  and 
he  saw  the  Spirit  of  God  descend- 
ing as  a  dove,  and  coming  upon 

1'  him :  and  behold,  a  voice  out  of 
the  heavens  saying.  This  is  my 
beloved  Son,  in  whom  I  have 
found  my  delight. 

IV.  Then  Jesus  was  carried  up 
into  the  wilderness  by  the  Spirit 

2  to  be  tempted  of  the  devil :  and 
having  fasted  forty  days  and  forty 
nights,  afterwards   he  hungered. 

3  And  the  tempter  coming  up  to 
him  said,"  If  thou  art  Son  of 
God,  speak,  that  these  stones  may 

4  become  loaves  of  bread.^  But  he 
answering  said.  It  is  vrritten,  Man 
shall  not  live  by  bread  alone,  but 
by  every  word  which  goes  out 
through  God's  mouth. 

•''  Then  the  devU  takes  him  to  the 
holy  city,  and  sets  him  upon  the 

0  edge  of  the  temple, >'  and  says  to 
him.  If  thou  art  Son  of  God,  cast 
thyself  down ;  for  it  is  written, 
He  shall  give  charge  to  his  angels 
concerning  thee,  and  they  shall 


Klotz's  Devarius  i.  under  np6<;,  or  Steph. 
Thes.  under  xeZ^ai. 

s  v7r66Tjju.a  is  hai-dly  used  here  for  the 
more  luxurious  u7r66Tj/uLa  Koikov,  or  shoe. 

'  avToq. 

"  Imperfect,  'was  so  doing:'  i.e.,  the 
act  is  presented  as  being  done,  not  his- 
toricallj'  presented  as  one  past  fact. 

V  Aorist,  'to  be  in  the  state  of:'  its 
having  been  dene. 

»  Some  read  '  coming  up  said  to  him.' 

''  Or  '  bread '  generally,  for  which  the 
plural  is  used. 

>  TOW  iepov,  the  buildings  at  large,  not  vow. 


MATTHEW  IV. 


bear  thee  on  [their]  hands,  lest 
in  anywise  thou   strike  thy  foot 

7  against  a  stotie.  Jesus  said  to  him, 
It  is  again  written,  Thou  shalt  not 
tempt  [the]  Lord^  thy  God. 

3  Again,  the  devil  takes  him  to  a 
very  high  mountain,  and  shews 
him  all  the  kingdoms  of  the  world 
and  their  glory,  and  said?'  to  him, 

9  All  these  things  will  I  give  thee 
if,  falling  down,  thou  wilt  do  me 

'^^  homage.  Then  says  Jesus  to  him. 
Get  thee  away,  Satan ;  for  it  is 
written.  Thou  shalt  do  homage^ 
to  the  Lord  thy  God,  and  him 
alone  shalt  thou  serve, 

11  Then  the  devil  leaves  him,  and 
behold,  angels  came  and  minis- 
tered'* to  him. 

12  Buf^  having  heard  that  John 
was  delivered  up,  he  departed  into 

13  GaHlee :  and  having  left*^  Naza- 
reth, he  went  and  dwelt  at  Caper- 
naum, which  [is]  on  the  sea-side<^ 
in  the  borders   of   Zabulon   and 

1*  Nepthalim,  that  [that]  might  be 


^  Kvpiov,  without  article  :  Jehovah. 

y  eiTrei' :  T.  R.  reads  '  says,'  Ae'yet. 

^  ^Trpoo-Kweco  has  here  the  accusative  ; 
but  it  is  a  quotation  from  the  LXX.  But 
besides  Luke  iv.  3,  we  find  an  accusative, 
Luke  xxiv.  52  ;  witli  a  participle,  John 
iv.  23,  24.  The  verb  has  the  dative.  In 
Revelation  xiv.  11  the  participle  has  the 
accusative.  Early  Greek  writers  have  the 
accusative  ;  later  have  the  dative.  See 
Greek,  Matt.  ii.  2.  Kypke  cites  Matthew 
iv.  The  participle  has  dative  in  one 
case  in  Wetsteiu ;  and  so  has  Lucian 
with  verb,  not  always.  The  LXX  vary. 
The  word  is  used  alike  for  men  and  for 
God,  see  1  Clironicles  xxix.  20  ;  and  is  all 
but  always  an  act  of  personal  reverence 
and  homage.  What  in  modern  language 
is  called  worship,  is  Aarpevo).  The  nearest 
approach  to  this  in  the  u.-rc  of  npoa-Kweoi  is 
in  John  iv.  23,  24. 

a  SirjKoi'ovv,  elsewhere  translated  'serve.' 

b  T.  R.  adds  '  Je.su3.' 

c  Many  copies  i-ead  '  leaving.' 

d  This  sea  was  the  Lake  of  Tiberias ; 


fulfilled  which  was  spoken  by 
15  Esaias  the  prophet,  saying,  Land 
of  Zabulon  and  land  of  Neptha- 
Km,  way  of  [the]  sea  beyond  the 
Jordan,  GaHlee  of  the  nations  : — 
18  the  people  sitting  in  darkness  has 
seen  a  great  Hght,  and  to  those 
sitting  in  [the]  country  and  sha- 
dow of  death  to  them  has  light 

17  sprung  up.  From  that  time  be- 
gan Jesus  to  preach  and  to  say, 
Repent,  for  the  kingdom  of  the 

18  heavens  has  drawn  nigh.  And,^ 
walking  by  the  sea  of  Galilee,  he 
saw  two  brothers,  Simon  called 
Peter,  and  Andrew  his  brother, 
casting  a   net^  into   the  sea,  for 

19  they  were  fishers  ;  and  he  says  to 
them.  Come  after  me,  and  I  will 

-0  make  you  fishers  of  men.  And 
they,  having  left  their  trawl  nets,? 

21  immediately  followed  him.  And 
going  on  thence  he  found  other 
two  brothers,  James  the  [son]  of 
Zebedee  and  John  his  brother, 
in  the^  ship   with  Zebedee  their 


but  the  Hebrews  call  all  water  a  sea,  and 
OaXaaaa.  is  properly  the  salt  sea,  prima- 
rily the  Mediterranean. 

e  T.  R  adds  'Je.sus.' 

*■  ay.j)Lfi\y)(jTpov,  originally  anything  sur- 
rounding an  object. 

K  hUrvov.  supposed  to  be  from  Biiceiv, 
'  to  cast.'  (Tayrivy)  is  the  other  word  used, 
whence  seyne,  '  a  net  di-awn  round  from 
the  shore.' 

i"  1 1  is  well  to  notice  here  an  habitual 
use  of  the  article  which  embarrassed 
Middleton.  It  is  a  known  rule,  and  holds 
in  more  than  one  language,  that  contrast, 
and  hence  one  part  ol  a  thing  as  contra- 
distinguished from  another,  has  the  ar- 
ticle. This  is  the  case  with  'ship'  and 
'  mountain'  in  the  gospels  :  '  he  was,'  or 
'went,'  'on  board  ship,'  ev  tw  ttAoiw,  ets 
TO  nkolov  ;  not  a  particular  ship,  but'  '  on 
board  ship,'  as  we  say,  in  contrast  with 
'onshore.'  So  to  opos,  'the  mountain;' 
not  a  iiarticular  mounfciin,  but  in  contrast 
with  the  phiin,  where  the  plain  and  the 
mountain  are  in  contrast.     It  is  the  same 


MATTHEW  IV,  V. 


father,  mending  their  trawl  nets, 

22  and  he  called  them ;  and  they, 
having  left  the  ship  and  their 
father,  immediately  followed  him. 

23  And  Jesus  went  round  the 
whole  [of]  Galilee,  teaching  in 
their  synagogues,  and  preaching 
the  glad  tidings  of  the  kingdom, 
and  healing  every  disease  and 
every  sickness  among  the  people. 

2*  And  his  fame  went  out  into  the 
whole  [of]  Syria,  and  they  brought 
to  him  all  that  were  ill,  suffer- 
ing under  various  diseases  and 
pains,'  and  those  possessed  with 
demons,  and  lunatics,  and  para- 

25  lytics  ;  and  he  healed  them.  And 
great  crowds  followed  him  from 
Galilee,  and  Decapolis,  and  Jeru- 
salem, and  Judea,  and  beyond 
the  Jordan. 

V.  But  seeing  the  crowds,  he  went 
up  into  theJ  mountain,  and  having 
set  down,  his  disciples  came  to 

2  him  ;  and,  having  opened  his 
mouth,  he  taught  them,  saying, 

3  Blessed  [are]  the  poor  in  spirit, 
for  theirs  is  the  kingdom  of  the 

*  heavens.  Blessed  they  that  mourn, 
5  for  they  shall  be  comforted.  Bless- 
ed the  meek,  for  they  shall  inherit 
«the   earth.''      Blessed   they   who 


thing  in  French  near  the  Alps,  II  est  a  la 
monlaf/ne — no  particular  one,  but  gone  \ip 
from  the  plain,  as  is  done  in  summer.  The 
highlands  and  the  lowlands  is,  in  a  mea- 
sure, the  same  thing,  though  the  adjec- 
tive in  the  compound  modities  it  Christ 
had  a  particular  ship  which  waited  on 
him,  but  the  article  is  used,  as  here, 
where  that  is  not  the  case  •  In  the  ship 
with'  IS  tantamount  to  '  the  same  ship  ;' 
so  here  I  do  not  change  the  form,  but 
translate  literally.  If  not,  one  must  say, 
'  on  board  ship. ' 

I  paa-dvoL^,  'torments,'  or  'tortures.' 

J  See  note  on  chapter  iv.  21. 

''  Or  'land.'  This  is  a  quotation  from 
Psalm   xxxvii.  11.     Inheriting  the  land 


hunger  and  thirst  after  righteous- 
ness,   for    they    shall    be    filled. 

7  Blessed    the    meroiful,  for   they 

8  shall  find  mercy.  Blessed  the 
pure  in  heart,  for  they  shall  see 

^  God.  Blessed  the  peace-makers, 
for  tliey  shall   be  called   sons  of 

^0  God.  Blessed  they  who  [are]  per- 
secuted on  account  of  righteous- 
ness, for  theirs  is  the  kingdom  of 

11  the  heavens.  Blessed  are  ye  when 
they  shall  reproach  and  persecute 
you,  and  say  every  wicked  word 
against  you,  lying,  for  my  sake. 

12  Rejoice  and  exult,  for  your  reward 
is  great  in  the  heavens ;  for  thus 
have  they  persecuted  the  prophets 

13  which  [were]  before  you.  Fe  are  the 
salt  of  the  earth  :'  but  if  the  salt 
have  become  insipid,  wherewith 
shall  it  be  salted  ?  It  is  no  longer  fit 
for  anything  but  to  be  cast  out  and 
to  be  trodden  under  foot  by  men. 

1*  Ye  are  the  light  of  the  world  : 
a  city  situated  on  the  top  of  a 

15  mountain  cannot  be  hid.  Nor  do 
[men]  Light  a  lamp  and  put  it 
under  the  bushel,  but  upon  the 
lamp-stand,  and  it  shines  for  all 

1'^  who  [are]  in  the  house.  Let  your 
light  thus  shine  before  men,  so 
that  they  may  see  your  upright™ 


was  inheriting  the  earth,  and  for  a  Jew 
vice  versa.  It  was  not  the  haughty  Pha- 
risee or  the  violent  who  were  to  have  it: 
God  would  give  it  to  the  meek  ol'the  earth 
that  waited  on  Him.  In  Hebrew  ps  is 
land  and  earth,  as  yrj  is  in  Greek  ;  the 
word  for  'world'  is  another,  brr.  I  have 
put  'earth'  with  some  hesitation,  as  a 
woi'd  of  larger  tone  of  thought,  as  cba- 
ractetistic,  not  local  only  :  it  is  to  be 
remembered  that  it  is  earth  itself  it 
speaks  of 

1  Or  'land' 

•"  I  do  not  put  '  good  works,'  because 
it  has  acquired  the  force  of  benevolent 
actions,  which  is  not  the  force  of  Ka\a, 
but  all  that  is  upright  and  honourable 


MATTHEW  V. 


works,   and   glorify  your  Father 
who  [is]  in  the  heavens. 
^7      Think  not  that  I  am   come  to 
make  void  the  law  or  the  pro- 
phets ;  I  have  not  come  to  make 

18  void,  but  to  fulfil."  For  verily  I 
say  unto  you,  Until  the  heaven 
and  the  earth  pass  away,  one  iota 
or  one  tittle  shall  in  no  wise  pass 
from  the  law  till  all  come  to  pass." 

19  Whosoever  then  shall  do  away  with 
one  of  these  least  commandments, 
and  shall  teach  men  so,  shall  be 
called  least  in  the  kingdom  of 
the  heavens ;  but  whoever  shall 
practise  and  teach  [them],  he  shall 
be  called  great  in  the  kingdom  of 

20  the  heavens.  For  I  say  unto  you, 
that  unless  your  righteousness 
surpass?  [that]  of  the  scribes  and 
Pharisees,  ye  shall  in  no  wise 
enter  into  the  kingdom  of  the 
heavens. 

21  Ye  have  heard  that  it  was 
said  to  the  ancients,  Thou  shalt 
not  kill;  but  whoever  shall  kill 
shall  be  subject  to  the  judgment. 

22  But  I  say  unto  you,  that  every 


and  comely,  what  ought  to  be  in  one  who 
feels  aright.  '  Upright '  does  not  quite 
give  the  whole  sense,  but  the  most  nearly 
so  of  any  word  I  know. 

"  *  Give  the  fulness  of.'  nXyipiaa-aL  is 
not  to  fulfil  a  command  in  the  way  of 
obedience,  nor  to  complete  another  thing 
by  adding  to  it ;  but  to  fill  up  full  some 
system  sketched  out,  or  that  which  is 
expressed  in  the  thing  fulfilled,  as  a 
whole  Thus  the  doctrine  of  the  Chuich 
completed  the  word  of  God,  made  full 
what  was  expressed  by  it.  Christ  does 
not  here  fulfil  what  is  said,  nor  add  to 
what  still  remained  and  was  perfect  itself; 
but  came  to  make  good  the  whole  ^C(lpe 
of  law  and  proi)hets  The  passage  has 
nothing  to  do  with  obeying  the  law, 
though  Christ  did  so  perfectly.  Nor  is  it 
here  accomplishing  a  particular  prophecy. 
He  comes  as  the  revealed  completeness  of 
God's  mind,  whatever  the  law  and  the 


one  that  is  [lightly 'J]  angry  with 
his  brother  shall  be  subject  to 
the  judgment ;  but  whoever  shall 
say  to  his  brother,  Eaca,  shall  be 
subject  to  [be  called  before]  the 
sanhedrim  ;  but  whoever  shall 
say,  Fool,  shall  be  subject  to 
the  penalty  of  the  hell"^   of  fire. 

23  If  therefore  thou  shalt  offer  thy 
gift  at  the  altar,  and  there  shalt 
remember   that   thy  brother   has 

-*  something  against  thee,  leave 
there  thy  gift  before  the  altar, 
and  first  go,  be  reconciled  to  thy 
brother,  and  then  come  and  offer 

25  thy  gift.  Make  friends  with  thine 
adverse  party  quickly,  whilst  thou 
art  in  the  way  with  him  ;  lest 
some  time*  the  adverse  party  de- 
liver thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer, 
and    thou  be    cast    into   prison. 

26  Verily  I  say  to  thee.  Thou  shalt 
in  no  wise  come  out  thence  till 
thou  hast  paid  the  last  farthing.' 

27  Ye  have  heard  that  it  has  been 
said,'^    Thou    shalt    not  commit 

28  adultery.     But  I  say  unto  you. 


prophets  had  pointed  out.  Verse  IS  for- 
bids the  sense  of  obedience,  though  19 
proves  that  he  was  to  be  condemned  who, 
being  under  law,  broke  the  command- 
ments spoken  of  as  not  to  be  maintained. 
But  this  is  a  consequence  ;  Christ  speaks 
of  their  authority.  All  was  to  be  lulfilied 
in  some  way  or  another,  not  set  aside. 

°  yernqrac. 

p  Or  'excel,'  Trepco-o-euVr/.  It  is  so  used 
by  the  LXX  for  a  Hebrew  word  signify- 
ing '  excel.'  but  the  nKelov  rather  disubles 
one  from  translating  it  sn.  But  I  doubt 
not  it  includes  the  idea  of  being  a  better 
righteousness.  See  verse  47. 

1  Some  authorities  have  not  '  lightly.' 

■■  Gehenna. 

s  Perhaps  '  lest '  is  sufficient :  it  sug- 
gests someth'ng  uncei-tain  which  other- 
wise might  happen  any  time.  See  ch.  vii.  6. 

^  Ko6pdvTr]v,  the  quarter  of  an  assaiion. 

"  T.  R.  adds  '  to  the  ancients.' 


B 


MATTHEW  V,  VI. 


that  every  one  who  looks  upon 
a  woman  to  lust  after  her  has 
already  committed  adultery  with 

29  her  in  his  heart.  But  if  thy 
right  eye  be  a  snare'  to  thee, 
pluck  it  out  and  cast  it  from 
thee  :  for  it  is  profitable  for  thee 
that  one  of  thy  members  perish, 
and  not  thy  whole  body  be  cast 

3'^  into  hell."  And  if  thy  right  hand 
be  a  snare  to  thee,  cut  it  off  and 
cast  it  from  thee  :  for  it  is  profit- 
able for  thee  that  one  of  thy  mem- 
bers perish,  and  not  thy  whole 
body  be  cast  into  hell.'^ 

31  It  has  been  said  too.  Whoever 
shall  put  away  his  wife,  let  him 

32  g[yQ  jj^gj.  a  letter  of  divorce.  But 
I  say  unto  you,  that  whoever  shall 
i:)ut  away  his  wife  except  for  cause 
of  fornication  makes  her  commit 
adultery,  and  whoever  marries 
one   that  is   put   away    commits 

33  adultery.  Again,  ye  have  heard 
that  it  has  been  said  to  the  an- 
cients, Thou  shalt  not  forswear 
thyseK,   but    shalt  render  to  the 

31  Lord  what  thou  hast  sworn.  But 
I  say  unto  you.  Do  not  swear  at 
all  ;  neither  by  the  heaven,  be- 
cause it  is  [the]  throne  of  God ; 

3^  nor  by  the  earth,  because  it  is 
[the]  footstool  of  his  feet ;  nor  by 
Jerusalem,  because  it  is  [the]  city 

3<5  of  the  great  King.  Neither  shalt 
thou  swear  by  thy  head,  because 
thou   canst    not   make  one  hair 

37  white   or  black.     But    let  your 

*'  cTKai'SaXi'^ei .  (TKavSaXov  is  not  pro- 
perly a  stumbling  block,  but  the  catch  of 
a  trap. 

"  Gehenna. 

»  Or  '  the  evil  one.' 

7  Some  leave  out  the  wnrds  in  [    ] 


word  be  Yea,  yea ;  Nay,  nay ;  but 
what  is  more  than  these  is  from 
evil." 

38  Ye  have  heard  that  it  has  been 
said.  Eye  for  eye  and  tooth  for 

39  tooth.  But  I  say  unto  you,  not 
to  resist  evil ;  but  whoever  shall 
strike  thee  on   thy   right  cheek, 

**'  turn  to  him  also  the  other ;  and 
to  him  that  would  go  to  law  with 
thee  and  take  thy  coat,  leave  him 
j  *i  thy  cloak  also.  And  whoever  will 
compel  thee  to  go  one  mile,  go  with 
I  *2  him  two.  To  him  that  asks  of  thee 
give,  and  from  him  that  desires  to 
borrow  of  thee  turn  not  away. 

^3  Ye  have  heard  that  it  has  been 
said.  Thou  shalt  love  thy  neigh- 

*i  hour  and  hate  thine  enemy.  But 
I  say  to  you.  Love  your  enemies, 
[bless  those  who  curse  you,  do 
good  to  those  who  hate  you,]y 
and   pray   for   those  who  insult 

^  you  and  persecute  you,  that  ye 
may  be  the  sons  of  your  Father 
who  [is]  in  the  heavens;  for  he 
makes  his  sun  rise  on  evil  and 
good,  and  sends  rain  on  just  and 

■^  unjust.  For  if  ye  should  love 
those  who  love  you,  what  reward 
have  ye  ?      Do  not  also  the  tax- 

47  gatherers  the  same  ?  And  if  ye 
should  salute  your  brethren  only, 
what  do  ye  extraordinary  F  Do 
not  also  the  Gentiles  ^  the  same  ? 

^  Be  ye  therefore  perfect  as  your 
heavenly  Father*  is  perfect. 

VI.    Take  heed  not  to  do  your  alms  ^ 


a  T.  R.  reads  '  who  [is]  in  the  heavens.' 
•>  Many  read,  probably  liyrhtly,   '  your 
righteousness,'  —  i.e.,   in  general.      But 
SiKaiocrvmr)  is    used    for  ^rn.     Z  has  eXeij- 
fjiocrvuri.    t<  had  evidently  SiKat.o(rvtrr].    The 
Rabbis  use  S.  for  'alms.'    And  it  is  said 
many  of  the  Old  Italic,  so  call'-d,  only  tfie  [  the  Syriac  version  has  a  note  that  it  is 
fii-st  half.     It  is  in  Luke.  ,  the  same  in  Syriac.    The  LXX  translate 

'  cOfKcoi.    T.  R.  reads  '  tax-gatherers.'     I  npna  by 'alms.'    But  see  VV^etstein  ui  ioco. 


MATTHEW  VI. 


before  men  to  be  seen  of  them, 
otlierwise  ye  have  no  reward  with 
your  Father  who  [is]  in  the  hea- 

2  vens.  When  therefore  thou  doest 
alms,  sound  not  a  trumpet  before 
thee,  as  the  hypocrites  do  in  the 
synagogues  and  in  the  streets,  so 
that  they  may  have  glory  from 
men.   Verily  I  say  unto  you,  They 

Shave":  their  reward.  But  thou, 
when  thou  doest  alms,  let  not  thy 
left  hand   know  what  thy  right 

4  hand  does  ;  so  that  thine  alms 
may  be  in  secret,  and  thy  Father 
who  sees  in  secret  himseK  will 
render  [it]  to  thee.** 

5  And  when  thou  pray  est,  thou^ 
shalt  not  be  as  the  hypocrites ; 
for  they  love  to  pray  standing  in 
the  synagogues  and  in  the  corners 
of  the  streets,  so  that  they  should 
appear  to  men.  Verily  I  say  unto 
you.   They    have":   their    reward. 

^  But  thou,  when  thou  prayest, 
enter  into  thy  chamber,  and  hav- 
ing shut  thy  door,  pray  to  thy 
Father  who  is  in  secret,  and  thy 
Father  who  sees    in  secret  will 

7  render  [it]  to  thee.'^  But  when 
ye  pray,  use  not  vain  repetitions, 
as  those  who  are  of  the  nations  ; 
for  they  think  they  shall  be  heard 

8  through  their  much  speaking.   Be 


c  'Have 'is  compounded  with  a  prepo- 
sition, which  gives  it  the  force  of  having 
all  they  have  to  expect— they  have  the 
whole  of  it  ah-eady,  aTrexovtri.     It  is  ex- 
pressed in  English  by  laying  the  stress  ou 
'have.'     Perhaps  one  might  say,  'have 
got'  in  the  same  sense. 
t*  T.  E,   adds  '  openly.' 
e  Some  read  '  ye  pray,  ye  shall.' 
f  Or  '  to-morrow's,' or  till  'to-morrow.' 
eTTiovcrioi/  maybe  'daily' in  the  sense  of 
'till    to-morrow.'      A    nearly   analogous 
word  (this  is  only  used  here)  means  to- 
morrow, and  is  often  used  in  Acts  and 
Luke.     This  has  the  form  of  an  adjective 


not  ye  therefore  like  them,  for 
your  Father  knows  of  what  things 
ye  have  need  before  ye  beg  [any- 

0  thing]  of  him.  Thus  therefore 
pray  ye  :  Our  Father  who  [art]  in 
the  heavens,  let  thy  name  be  sanc- 

^0  tified,  let  thy  kingdom  come,  let 
thy  win  be  done  as  in  heaven  so 

11  upon  the  earth ;   give  us  to-day 

12  our  needed  bread,  ^  and  forgive 
us  our  debts,  as  we  also  forgive 

13  our  debtors,  and  lead  us  not  into 
temptation,  but  save  us  from  evil.s^ 

1*  For  if  ye  forgive  men  their  of- 
fences, your  heavenly  Father  will 

15  forgive  you  also ;  but  if  ye  do  not  , 
forgive  men  their  offences,  neither 
wiU  your  Father  forgive  your  of-  | 
fences.  : 

I*'     And  when  ye  fast  be  not  as  the  ' 
hypocrites,  downcast  in   counte- 
nance ;    for  they   disfigure   their 
faces    so  that  they  may  appear 
fasting  to  men  :  verily  I  say  unto 

1'  you.  They  have  "^  their  reward.  But 
thou,  [when]  fasting,  anoint  thy 

18  head  and  wash  thy  face,  so  that 
thou  mayest  not  appear  fasting 
unto  men,  but  to  thy  Father  who 
[is]  in  secret  ;  and  thy  Father 
who  sees  in  secret  shall  render 
[it]  to  thee.^i 

19  Lay  not  up  for  yourselves  trea- 


derived  from  that.  But  many  object  to 
this,  as  not  according  to  the  analogy  of 
Greek,  and  understand  it  to  mean  '  need- 
ed.' Origen  declares  it  is  a  word  un- 
known to  classical  or  popular  Greek. 
The  analogy  of  nepLovcrCa  and  Trepioucrtos, 
'  superfluous,  move  than  what  is  needed,' 
seems  to  me  the  plainest  and  most  na- 
tural explanation  of  it.  They  had  only 
what  was  directly  and  immediately  for 
them  or  their  need,  eTrt.  and  not  what 
was  nepC,  '  surrounded  with  abundance.' 

s  Or  '  from  the  evil  one.'  T.  R.  adds 
'  For  thine  is  the  kingdom,  and  the 
power,  and  the  glory,  for  evei-.  Amen.' 


MATTHEW  VI,  VIL 


sures  upon  the  earth,  where  moth 
and  rust  spoils,  and  where  thieves 

'-(•  dig  through  and  steal  ;  but  lay 
up  for  yourselves  treasures  in 
heaven,  where  neither  moth  nor 
rust  spoils,  and  where  thieves  do 
'  not  dig  through  nor  steal ;  for 
where  your  treasure  is,  there  will 

■'-  be  also  your  heart.  The  lamp  of 
the  body  is  the  eye ;  if  therefore 
thine    eye  be   single,  thy  whole 

■^  body  will  be  light ;  but  if  thine 
eye  be  wicked,  thy  whole  body 
will  be  dark.  If  therefore  the 
light  that  [is]  in  thee  be  dark- 

2*  ness,  how  great  the  darkness !  No 
one  can  serve  two  masters  :  for 
either  he  will  hate  the  one  and 
will  love  the  other,  or  he  will 
hold  to  the  one  and  despise  the 
other.    Ye  cannot  serve  God  and 

25  mammon.  For  this  cause  I  say 
unto  you.  Do  not  be  careful  about 
your  life,  what  ye  should  eat  and 
what  ye  should  drink ;  nor  for 
your  body,  what  ye  should  put 
on.  Is  not  the  life  more  than 
food,  and  the  body  than  raiment  ? 

28  Look  at  the  birds  of  the  heaven, 
that  they  sow  not,  nor  reap,  nor 
gather  into  granaries,  and  your 
heavenly  Father  nourishes  them. 
Are  ye  not  much  more  excellent 

2"  than  they  ?  But  which  of  you  by 
carefulness  can  add  to  his  growthJ 

28  one  cubit  ?  And  why  are  ye 
careful  about  clothing  ?  Observe 
with  attention  the  lilies  of  the 
field  how  they  grow ;  they  toil  not, 

29  neither  do  they  spin ;  but  I  say 
unto  you,  that  not  even  Solomon 
in  all  his  glory  was  clothed  as  one 


30  of  these.  But  if  God  so  clothe 
the  herbage  of  the  field,  which  is 
to-day,  and  to-morrow  is  cast  into 
the  oven,  will  he  not  much  rather 

31  you,  0  [ye]  of  little  faith?  Be  not 
therefore  careful,  saying.  What 
shall  we  eat  ?  or  What  shall  we 
drink  ?  or  What  shall  we  put  on  ? 

32  for  all  these  things  the  nations 
seek  after ;  for  your  heavenly 
Father  knows  that  ye  have  need 

33  of  all  these  things.  But  seek  ye 
first  the  kingdom  of  God  and  his 
righteousness,  and  all  these  things 

3^  shall  be  added  unto  you.  Be  not 
careful  therefore  for  the  morrow, 
for  the  morrow  shall  be  careful 
about  its  own  things.  Sufficient 
to  the  day  [is]  its  own  evil. 

VII.    Judge  not,  that  ye  may  not 

2  be  judged ;  for  with  what  judg- 
ment ye  judge,  ye  shall  be  judged ; 
and  with  what  measure  ye  mete 

3  it  shall  be  measured  to  you.^*  But 
why  lookest  thou  on  the  mote 
that  is  in  the  eye  of  thy  brother, 
but  observest  not  the  beam  that 

*  is  in  thine  eye  ?  Or  how  wilt 
thou  say  to  thy  brother.  Suffer 
that  I  cast  out  the  mote  from 
thine  eye  ;  and  behold,  the  beam 

5  is  in  thine  eye  ?  Hypocrite,  cast 
out  first  the  beam  out  of  thine 
eye,  and  then  thou  wilt  see  clearly 
to  cast  out  the  mote  out  of  the 
eye  of  thy  brother. 

8  Give  not  that  [which  is]  holy  to 
the  dogs,  nor  cast  your  pearls 
before  the  pigs,  lest  they  trample 
them  with  their  feet,  and  turning 

7  round  rend  you.  Ask,  and  it  shall 
be  given  to  you.    Seek,  and  ye 


J  The  proper  sense  of  rtKiKia  is  '  age,'    is  used  for  growth,  or  stature,  as  Luke 
and  many  insist  on  it  iicre.     Cut  it  re-  ,  xix.  3. 
fers  to  relative  age  in  man,  aiitl  hence  I     "  T.  B.  adds  '  again.' 


MATTHEW  VII. 


shall   find.     Knock,  and  it  shall 

*  be  opened  to  you.    For  every  one 

that  asks  receives ;  and  he  that 

seeks    finds  ;    and    to    him    that 

^  knocks   it  shall  be  opened.      Or 

what  man  is  there  of  you  who,  if 

his  son  shaU  ask  of  him  a  loaf  of 

i*^  bread, 1  will  give  him  a  stone ;  and 

if  he  ask  a  fish,  will  give  him  a 

11  serpent  ?  If  therefore  ye,  being 
wicked,  know  [how]  to  give  good 
gifts  to  your  children,  how  much 
rather  shall  your  Father  who  [is] 
in  the  heavens  give  good  things 
to  them  that  ask  of  him  ? 

12  Therefore  all  things  whatever 
ye  desire  that  men  should  do  to 
you,  thus  do  ye  also  do  to  them ; 
for  this  is  the  law  and  the  pro- 
phets. 

1^  Enter  in  through  the  narrow 
gate,  for  wide  the  gate  and  broad 
the  way  that  leads  to  destruc- 
tion,   and    many   are    they    who 

1*  enter  in  through  it.  For  narrow™ 
the  gate  and  straitened  the  way 
that  leads  to  Ufe,  and  they  are 
few  who  find  it. 

15  But  beware  of  false  prophets, 
which  come  to  you  in  sheep's 
clothing,  but  within  are  ravening 

16  wolves.  By  their  fruits  ye  shall 
know"  them.  Do  men  gather  a 
bunch    of    grapes    from    thorns, 

1"  or  from  thistles  figs  ?  So  every 
good  tree   produces  good  fruits, 

•  Literally  '  of  whom  if  his  son  shall 
ask  a  loaf  of  bread,  will  gi%'e,'  &c. ;  but  it 
is  harsh  in  English. 

>"  Or  perhaps  '  how  narrow  ;'  rt  in- 
stead of  oTt — n-j.  But  see  Bengel  in  loco. 
K  has  oTi,  but  marked  with  a  dot. 

"  e7ri.ytvw(TK<x},  'recognize,'  '  know  well :' 
and  so  verse  20. 

o  apa  (here  apaye)  has  the  force  of 
bringing  up  what  precedes,  from  which 
a    necessary    consequence    follows,     ovv 


but  the  worthless  tree  produces 

18  bad  fruits.  A  good  tree  cannot 
produce  bad  fruits,  nor  a  worth- 
less   tree    produce    good    fruits. 

19  Every  tree  not  producing  good 
fruit  is  cut  down  and  cast  into 

20  the  fire.  By  their  fruits  then 
surelyo  ye  shall  know"  them. 

21  Not  every  one  who  says  to  me, 
Lord,  Lord,  shall  enter  into  the 
kingdom  of  the  heavens,  but  he 
that  does  the  will  of  my  Father 

"  who  [is]  in  the  heavens.  Many 
shall  say  to  me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied 
through  thtj  name,  and  through 
thy  name  cast  out  demons,  and 
through    thy    name    done    many 

23  works  of  power  ?  and  then  will  I 
avow  unto  them,  I  never  knew 
you.  Depart  from  me,  workers  of 
lawlessness. 

24  Whoever  therefore  hears  these 
my  words  and  does  them,  I  will 
liken  him  to  a  prudent  man,  whoi 
bunt  his  house  upon  the"^  rock ; 

25  and  the  rain  came  down,  and  the 
streams  came,  and  the  winds  blew 
and  fell  upon  that  house,  and  it 
did  not  fall,  for  it  was  founded 

26  upon  the  rock.  And  every  one 
who  hears  these  my  words  and 
does  not  do  them,  he  shall  be 
likened  to  a  foolish  man,  who 
built  his  house  upon  the  sand; 

2"  and  the  rain  came  down,  and  the 


shews  it  as  a  fact ;  apa  treats  it  as  evident 
from  what  precedes  ;  ye  strengthens  :  'is 
indeed,'  'surely,'  'at  any  rate.' 
1  oo-Tis,  the  character :  "  who  was  such  as.' 
■^  Here  the  article  has  the  force  of  con- 
trast, as  noticed  as  to  opos,  TrAotci'  already. 
As  in  English,  though  tlie  cases  are  more 
rare,  v.'e  say.  'on  the  way,'  '  the  wayside.' 
In  English  'the  sand'  is  used  as  here, 
and  may  fairly  justify  'the  rock'— that 
which  has  that  nature. 


MATTHEW  VII,  VIII. 


streams  came,  and  the  winds  blew 
and  beat  upon  that  house,  and  it 
fell,  and  its  fall  was  great. 

28  And  it  came  to  pass,  when 
Jesus  had  finished  these  words, 
the  crowds  were  astonished  at  his 

28  doctrine,  for  he  taught  them  as 
having  authority,  and  not  as  the 
scribes. 

VTII.  And  when  he  had  come  down 
from  the  mountain,  great  crowds 

2  followed  him.  And  behold,  a  leper 
came  and  did  homage  to  him, 
saying,  Lord,  if  thou  wilt,  thou 

3  art  able  to  cleanse  me.  And 
Jesus  stretched  out  his  hand  and 
touched  him,  saying,  I  will;  be 
cleansed.     And  immediately  his 

*  leprosy  was  cleansed.  And  Jesus 
saith  to  him.  See  thou  tell  no 
man  ;  but  go,  shew  thyself  to  the 
priest,  and  offer  the  gift  which 
Moses  enjoined,  for  a  witness  to 
them. 

5  And  when  he^  had  entered  into 
Capernaum,  a  centuriou  came  to 

8  him,  beseeching  him,  and  saying. 
Lord,  my  servant  lies  paralytic  in 
the  house,   suffering  grievously. 

7  And  Jesus   saith  to   him,  I  will 

8  come  and  heal  him.  And  the  cen- 
turion answered  and  said,  Lord,  I 
am  not  fit  that  thou  shouldest 
enter  under  my  roof ;  but  only 
speak'  a  word,  and  my  servant 

8  shaU  be  healed.  For  I  also  am  a 
man  under  authority,  having  un- 
der me  soldiers,  and  I  say  to  this 
[one],  Go,  and  he  goes ;  and  to 
another,  Come,  and  he  comes ; 
and  to  my  bondsman.  Do  this. 


■  T.  R.  reads  'Jesus.' 

t  Literally  '  with  or  by  a  word,'  in 
cont-ast  with  coming-.  T.  R  reads  'a 
word,'  not  '  by ;'  then  it  would  be  '  but 


i*^*  and  he  does  it.  And  when  Jesus 
heard  it,  he  wondered,  and  said  to 
those  who  followed.  Verily  I  say 
unto  you,  Not  even  in  Israel  have 

11  I  found  such  faith.  But  I  say 
unto  you,  that  many  shall  come 
from  the  rising  and  setting  [sun], 
and  shall  lie  down  at  table  with 
Abraham,  and  Isaac,  and  Jacob 
in  the  kingdom  of  the  heavens; 

1-  but  the  sons  of  the  kingdom  shall 
be  cast  out  into  the  outer  dark- 
ness :  there  shall  be  the  weeping 

13  and  the  gnashing  of  teeth.  And 
Jesus  said  to  the  centurion.  Go, 
and  as  thou  hast  believed,  be  it  to 
thee.  And  his  servant  was  healed 
in  that  hour. 

1^  And  when  Jesus  had  come  to 
Peter's  house,  he  saw  his  mother- 
in-law  laid  down  and  in  a  fever ; 

15  and  he  touched  her  hand,  and  the 
fever  left  her,  and  she  arose  and 
served  hhn.^ 

16  And  when  the  evening  was 
come,  they  brought  to  him  many 
possessed  by  demons,  and  he  cast 
out  the  spirits  with  a  word,  and 

1"  healed  all  that  were  ill ;  so  that 
that  might  be  fulfilled  which  was 
spoken  by^  the  prophet  Esaias, 
saying.  Himself  took  our  infirmi- 
ties and  bore  our  diseases. 

1^  And  Jesus,  seeing  great  crowds 
around  him,  commanded  to  depart 

19  to  the  other  side.  And  a  scribe 
came  up  and  said  to  him,  Teacher, 
I  will  follow  thee  whithersoever 

-0  thou  mayest  go.  And  Jesus  saith 
to  him.  The  foxes  have  holes,  and 
the  birds  of  the  heaven  roosting 


only  speak  a  word.' 

"  T   R.  reads  'them.' 

''  The  reader  will  remember  the  note  on 
'  by  '  used  with  'prophet,'  in  chap.  i.  22. 


MATTHEW  VIII,  IX. 


places ;  but  the  Son  of  man  has 
not  where  he  may  lay  his  head. 

21  But  another  of  his  disciples  said 
to  him,  Lord,  suif  er  me  first  to  go 

22  away  and  bury  my  father.  But 
Jesus  said  to  him.  Follow  me,  and 
leave  the  dead  to  bury  their  own 

23  dead.  And  he  went  on  board  ship, 
and  his  disciples  followed  him  ; 

24  and  behold,  [the  water]  became 
very  agitated  on  the  sea,  so  that 
the    ship    was    covered    by    the 

25  waves  ;  but  he  slept.  And  the'^ 
disciples  came  and  awoke  him, 
saying,  Lord  save  us  :  we  perish. 

26  And  he  saith  to  them,  Why  are 
ye  fearful,  O  ye  of  little  faith  ? 
Then,  having  arisen,  he  rebuked 
the  winds  and  the  sea,  and  there 

27  was^  a  great  calm.  But  the  men 
were  astonished,  saying.  What 
sort  [of  man]  is  this,  that  even 
the  winds  and  the  sea  obey  him  ? 

28  And  there  met  him,  when  he 
came  to  the  other  side,  to  the 
country  of  the  Gergesenes,  two 
possessed  by  demons  coming  out 
of  the  tombs,  exceeding  danger- 
ous, so  that  no  one  was  able  to 

29  pass  by  that  way.  And  behold, 
they  cried  out,  saying.  What  have 
we  to  do  with  thee,  Jesus,  Son  of 
God  ?  hast  thou  come  here  before 

30  the  timey  to  torment  us?  Now 
there  was,  a  great  way  off  from 
them,  a  herd  of  many  swine  f eed- 

31  ing ;  and  the  demons  besought 
him,  saying,  If  thou  cast  us  out, 


T.  R.  reads  '  his.' 

lydvero,  '  it  then  began  or  took  place,' 


said  in  English. 

to  torment  us  before 


but  this  cannot 

y  Or  perhaps 
the  time. ' 

^  Many  read  'send  us.' 

^  Or  'to.' 

b  Many  leave  out  '  of  swine. 


suffer  us  to  go^  away  into''  the 
3-  herd  of  swine.  And  he  said  to 
them.  Go.  And  they,  going  out, 
departed  into"  the  herd  of  swine  ; 
and  lo,  the  whole  herd  [of  swine^] 
rushed  down  the  deep  slope  into 
the  sea,  and  died  in  the  waters. 

33  But  they  that  fed  them  fled,  and 
went  away  into  the  city  and  re- 
lated everything,  and  what  had 
happened  as  to  those  possessed 

34  by  demons.  And  behold,  the  whole 
city  went  out  to  meet  Jesus,  and 
when  they  saw  him  they  begged 
him  to  go  away  out  of  their 
coasts.  (IX.)  And  going  on  board 
the  ship,c    he    passed  over   and 

2  came  to  his  own  city.  And  lo, 
they  brought  to  him  a  paralytic, 
laid  upon  a  bed  ;  and  Jesus,  see- 
ing their  faith,  said  to  the  para- 
lytic. Be  of  good  courage,  child ; 

3  thy  sins  are  forgiven.''  And  be- 
hold, certain  of  the  scribes  said 
in  themselves,  This    [man]  blas- 

4  phemes.  And  Jesus,  seeing  their 
thoughts,  said,  Why  do  ye  think 

•^  evil  things  in  your  hearts  ?  For 
which  is  easier  :  to  say.  Thy  sins 
are  forgiven  thee  ;  or  to  say,  Rise 

6  up  and  walk  ?  But  that  ye  may 
know  that  the  Son  of  man  has 
power^  on  earth  to  forgive  sins, 
(then  he  saith  to  the  paralytic,) 
Else  up,  take  up  thy  bed  and  go 

"  into  thy  house.    And  he  rose  up 

s  and  went  to  his  house.  But  the 
crowds  seeing  [it],  were  in  fear,^ 


c  Or  'on  board  ship.'  I  have  here  put 
'  the  ship,'  because  he  had  gone  over  in 
one. 

<!  T.  R.  adds  'thee.' 

«  But  with  the  additional  thought  of 
'  right,  authority ;'  t^ovcria.  See  note  to 
chapter  x.  ) . 

f  T.  R.  reads  '  marvelled.' 


MATTHEW  IX. 


and  glorified  God  who  gave  such 
power  f  to  men. 

9  And  Jesus,  passing  on  thence, 
saw  a  man  sitting  at  the  tax- 
oflSce,  called  Matthew,  and  saith 
to  him,  Follow  me.    And  he  rose 

1*^  up  and  followed  him.  And  it 
came  to  pass,  as  he  lay  at  table 
in  the  house,  that,B:  behold,  many 
tax-gatherers  and  sinners  came 
and  lay  at  table  with  Jesus  and 

11  his  disciples.  And  the  Pharisees 
seeing  [it],  said  to  his  disciples. 
Why  does  your  teacher  eat  with 

12  tax-gatherers  and  sinners  ?  But 
Jesus  hearing  it,  said  to  them. 
They  that  are  strong  have  not 
need   of   a  physician,   but  those 

13  that  are  ill.  But  go  and  learn 
what  [that]  is — I  will  have  mercy 
and  not  sacrifice  ;  for  I  have  not 
come  to  call  righteous  [men]  but 
sinners  .I' 

14  Then  came  to  him  the  disciples 
of  John,  saying,  Why  do  we  and 
the  Pharisees  often  fast,  but  thy 

15  disciples  fast  not  ?  And  Jesus 
said  to  them,  Can  the  children  of 
the  bride-chamber  mourn  so  long 
as  the  bridegroom  is  with  them  ? 
But  days  will  come  when  the 
bridegroom  will  have  been  taken 
away  from  them,  and  then  they 

16  will  fast.  But  no  one  puts  a 
patch  of  new'  cloth  on  an  old  gar- 
ment, for  its  filling  up  takes  from 
the  garment,   and  a  worse  rent 


f  See  note  to  verse  6. 

g  Literally   'and.'     This  nse  of  Kal  is 

very  common  in  Luke,  otherwise  I  should 

have  said  it  was  a  Hebraism, 
h  T.  R.  adds  '  to  repentance.' 
'  Literally  '  un fulled,  unmilled.' 
J  apri  is  what  comes  up  to  vw,  says  Sui- 

das,  quoted  by  Wetstein  in  loco;  as  avrUa, 

what  in  the  future  joins  now.     Mark  has 


17  takes  place.  Nor  do  men  put  new 
wine  into  old  skins,  otherwise  the 
skins  burst  and  the  wine  is  poured 
out,  and  the  skins  will  be  de- 
stroyed ;  but  they  put  new  wine 
into  new  skins,  and  both  are  pre- 
served together. 

18  As  he  spoke  these  things  to 
them,  behold,  a  ruler  came  and 
did  homage  to  him,  saying.  My 
daughter  has  by  this J  died;  but 
come  and  lay  thy  hand  upon  her 

18  and  she  shall  live.  And  Jesus 
rose  up  and  followed  him,  and  his 

-0  disciples.  And  behold,  a  woman, 
who  had  had  a  bloody  flux  [for] 
twelve  years,  came  behind  and 
touched  the  hem  of  his  garment ; 

21  for  she  said  within  herself.  If  I 
should  only  touch  his  garment  I 

"  shall  be  healed.  But  Jesus  turn- 
ing and  seeing  her,  said,  Be  of 
good  courage,  daughter  ;  thy  faith 
has  healed  thee.  And  the  woman 
was  healed  from  that  hour. 

-3  And  when  Jesus  was  come  to 
the  house  of  the  rvder,  and  saw 
the  fluteplayers  and   the  crowd 

-^  making  a  tumult,  he  said''  to  them. 
Withdraw,  for  the  damsel  is  not 
dead  but  sleeps.  And  they  laughed 

'-5  at  him.  But  when  the  crowd  had 
been  put  out,  he  went  in  and  took 
her  hand ;    and  the  damsel  rose 

-6  up.    And  the  fame  of  it  went  out 

27  into  all  that  land.  And  as  Jesus 
passed  on  thence,  two  bHnd  [men] 


'  is  at  extremity  ;'  Luke  '  was  dying.'  Nor 
has  '  now  died  '  any  other  sense,  only  it  is 
less  clear.  It  is  however  quite  possible  that 
Matthew  may  give  the  result  of  the  ser- 
vant's message  and  all.  It  may  be  trans- 
lated '  has  just  now  died.'  or  '  has  even  now 
died.'  Chrysostom  and  others  give  it  as  in 
text. 
^  T.  R.  reads  '  says.' 


MATTHEW  IX,  X. 


followed  him,  crying  and  saying, 
Have  mercy  on  us.  Son  of  David. 

28  And  -when  lie  was  come  to  the 
house,  the  blind  [men]  came  to 
him.  And  Jesus  saith  to  them, 
Do  ye  believe  that  I  am  able  to 
do  this  ?     They  say  to  him,  Yea, 

29  Lord.  Then  he  touched  their 
eyes,  saying.  According  to  your 

30  faith  be  it  unto  you.  And  their 
eyes  were  opened  ;  and  Jesus 
charged  them  sharply,  saying.  See 

31  let  no  man  know  it.  But  they, 
when  they  were  gone  out,  spread 
his  name  abroad  in  all  that  land, 

32  But  as  these  were  going  out, 
behold,  they  brought  to  him  a 
dumb  man  possessed  by  a  demon. 

33  And  the  demon  having  been  cast 
out  the  dumb  spake.  And  the 
crowds  were  astonished,  saying. 
It  was  never  thus  seen  in  Israel. 

34  But  the  Pharisees  said.  He  casts 
out  the  demons  through  the  prince 
of  the  demons. 

35  And  Jesus  went  round  aU  the 
cities  and  the  villages,  teaching 
in  their  synagogues,  and  preaching 
the  glad  tidings  of  the  kingdom, 
and  healing  every  disease  and  every 

36  bodily  weakness.'  But  when  he  saw 
the  crowds  he  was  moved  with  com- 
passion for  them  because  they  were 
harassed,™  and  cast  away  as  sheep 
not  having  a  shepherd. 

37  Then  saith  he  to  his  disciples. 
The  harvest   [is]    gTeat   and  the 

38  workmen  [are]  few  ;  supplicate 
therefore  the  Lord  of  the  harvest, 


1  T.  R.  adds  'among  the  people.' 
™  T.   R.    reads    '  eKA.eA.v/u.eVoi,'    'tired,' 
'worn  out.' 

"  Or  '  authority:'  e^ov<rCa,  not  SvVafi,is. 
More  than  authority,  but  not  simply  Sv- 
vajuit?.  More  than  6ui/a^ts,  as  it  includes 
the  right  to  exercise  this.    Hence  '  power' 


that  he  send  forth  workmen  unto 
his  harvest. 
X.  And  having  called  to  [him]  his 
twelve  disciples,  he  gave  them 
power"  over  unclean  spirits,  so 
that  they  should  cast  them  out ; 
and  heal  every  disease  and  every 
bodily  weakness. 

2  Now  the  names  of  the  twelve 
apostles  are  these  :  first,  Simon, 
who  [was]  called  Peter,  and  An- 
drew his  brother;  James,  the 
[son]  of   Zebedee,  and  John  his 

3  brother ;  Philip  and  Bartholo- 
mew ;  Thomas,  and  Matthew  the 
tax-gatherer  ;  James,  the  [son]  of 
Alphaeus,  and  Lebbseus,  who  was 

"*  surnamed  Thaddeus  ;  Simon  the 
Canangean,o  and  Judas  the  Isca- 
riote,  who  also  delivered  him  up. 

5  These  twelve  sent  Jesus  out 
when  he  had  charged  them,  say- 
ing. Go  not  off  into  the  way  of 
the  Gentiles,  and  into  a  city  of 

6  Samaritans  enter  ye  not ;  but  go 
ye  rather  to  the  lost  sheep  of  the 

7  house  of  Israel.  And  as  ye  go, 
preach,  saying.  The   kingdom  of 

8  the  heavens  has  drawn  nigh.  Heal 
[the]  infirm,  raise  [the]  dead, 
cleanse  lepers,?  cast  out  demons : 
ye  have  received  gratuitously,  give 

9  gratuitously.  Do  not  provide 
yourselves  with  gold,  or  silver,  or 

1*^  brass,  for  your  belts,  nor  scrip  for 
the  way,  nor  two  vests,  nor  san- 
dals, nor  a  staff  :  for  the  workman 
is    worthy    of    his    nourishment. 

11  But  into  whatever  city  or  village 


is  nearer  to  it  in  English.  SuVajats  is  the 
ability  to  do  a  thing. 

o  Very  probably  the  Hebi'ew  word  for 
the  Greek  term  ^rjAwnjs. 

p  T.  R.  puts  '  cleanse  lepers '  before 
'  raise  the  dead.' 


MATTHEW  X. 


ye  enter,  inquire  who  in  it  is  wor- 
thy, and  there  remain  till  ye  go 

12  forth.    But  when  ye  go  into  aP 

13  house,  salute  it.  And  if  the  house 
indeed  be  worthy,  let  your  peace 
come  upon  it ;  but  if  it  be  not 
worthy,  let  your  peace  return  to 

14  you.  And  whosoever  shall  not 
receive  you,  nor  shall  hear  your 
words,  as  ye  go  forth  out  of  that 
house  or  that  city,  shake  off  the 

15  dust  of  your  feet.  Verily  I  say 
unto  you,  It  shall  be  more  toler- 
able for  the  land  of  Sodom  and 
Gomorrha  in  judgment-day  than 
for  that  city. 

18  Behold,  I  send  you  as  sheep  in 
the  midst  of  wolves  ;  be  ye  there- 
fore prudent  as  the  serpents  and 

i"  gidleless  as  the  doves.  But  be- 
ware of  men  ;  for  they  will  deliver 
you  up  to  sanhedrims,  and  scourge 

18  you  in  their  synagogues  ;  and  ye 
shall  be  brought  before  rulers  and 
kings  for  my  sake,  for  a  testimony 

^'J  to  them  and  to  the  nations.  But 
when  they  deliver  you  up,  be  not 
careful  how  or  what  ye  shall 
speak;  for  it  shall  be  given  to 
you  in  that  hour  what  ye   shall 

20  speak.  For  ye  are  not  the  speak- 
ers, but  the  Spirit  of  your  Father 
which  speaks  in  you. 

21  But  brother  shall  deliver  up 
brother  to  death,  and  father  child  ; 
and  children  sliall  rise  up  against 
parents   and  shall  put  them  to 

p  Although  oIko?  has  the  article,  I  ap- 
prehend it  is  the  use  of  it  already  noted 
—that  of  contrast.  '  Into  the  house,'  in 
contrast  to '  without  doors,'  whatever  house 
it  may  be.  We  hiive  a  few  such  cases  in 
English,  but  marked  by  the  abmice  of  the 
article,  and  they  are  generic  words :  'gone 
to  sea,'  •  came  to  land ;'  but  we  must  say 
'  a  house.' 

1   OVTOS. 


'"  death ;  and  ye  shall  be  hated  of 
all  on  account  of  my  name.  But 
he  that  has  endured  to  [the]  end, 
}i€  1  shall  be  saved. 

-3  But  when  they  persecute  you 
in  this  city,  flee  to  the  other  :  for 
verily  I  say  to  you,  Ye  will  not 
have  completed  the  cities  of 
Israel  until  the   Son  of  man  be 

-^  come.  The  disciple  is  not  above 
his   teacher,   nor    the    bondsman 

-5  above  his  lord.  [It  is]  sufficient 
for  the  disciple  that  he  should 
become  as  his  teacher,  and  the 
bondsman  as  his  lord.  If  they 
have  called  the  master  of  the 
house  Beelzebub,  how  much  more 

-*5  those  of  his  household  ?  Fear 
them  not  therefore ;  for  there  is 
nothing  covered  which  shall  not 
be    revealed,    and    secret   which 

■-'  shall  not  be  known.  What  I  say 
to  you  in  darkness  speak  in  the 
light,  and  what  ye  hear  in  the  ear 
preach  upon  the  houses. 

28  And  be  not  afraid''  of  those  who 
kill  the  body,  but  cannot  kill  the 
soul ;  but  fear  rather  him  who  is 
able  to  destroy  both  soxil  and  body 

29  in  hell.s  Are  not  two  sparrows 
sold  for  a  farthing  ? '  and  one  of 
them  shall  not  fall  to  the  ground 

30  without  your  Father  ;  but  of  you 
even  the  hairs  of  the  head  are  all 

31  numbered.  'Fear  not  therefore ; 
ye  are  better  than  many  sparrows. 

32  Whosoever  therefore  shall  confess 


"■  Here,  and  in  the  parallel  passage, 
Luke  xii.  we  have  and.  'from,'  perhaps 
the  Hebrew  p  s^v  But  it  is  not  so  used 
elsewhere  that  I  know  of  in  the  New  Tes- 
tament. Here  it  may  have  the  force  of 
'  shrinking  from  through  fear.' 

»  Gehenna. 

t  The  value  of  an  assaiion  is  not  ex- 
actly known :  it  was  very  small. 


MATTHEW  X,  XI. 


me  before  men,  I  also  will  confess 
him  before  my  Father  which  is  in 

**  the  heavens.  But  whosoever  shall 
deny  me  before  men,  him  will  I 
also  deny  before  my  Father  who 
[is]  in  the  heavens. 

34  Do  not  think  that  I  have  come 
to  send  peace  upon  the  earth :  I 
have  not  come  to  send  peace,  but 

36  a  sword.  For  I  have  come  to  set 
a  man  at  variance  with  his  father, 
and  the  daughter  with  her  mother, 
and  the  daughter-in-law  with  her 

^  mother-in-law ;  and  they  of  his 
household  shall  be  a  man's  ene- 

37  mies.  He  who  loves  father  or 
mother  above  me  is  not  worthy  of 
me ;  and  he  who  loves  son  or 
daughter  above  me  is  not  worthy 

38  of  me.  And  he  who  does  not  take 
up  his  cross  and  follow  after  me 

30  is  not  worthy  of  me.  He  that 
finds  his  life  shall  lose  it,  and  he 
who  has  lost  his  life  for  my  sake 

*®  shall  find  it.  He  that  receives  you 
receives  me,  and  he  that  receives 
me  receives  him    that  sent  me. 

*i  He  that  receives  a  prophet  in  the 
name  of  a  prophet,  shall  receive 
a  prophet's  reward ;  and  he  that 
receives  a  righteous  man  in  the 
name  of  a  righteous  man,  shall 
receive  a  righteous  man's  reward. 

^  And  whosoever  shall  give  to  drink 
to  one  of  these  little  ones  a  cup 
of  cold  water  only,  in  the  name 
of  a  disciple,  verily  I  say  unto 
you,  he  shall  in  no  wise  lose  its 
reward. 

XI.    And   it  came  to  pass,  when 


1  Or  'of  Christ.' 

^  T.  R.  reads  'two  of.' 

"  Trpoo-SoKiojaei/,  probably  conjunctive : 
'  should  we'  'have  we  to  do  it,'  not  simply 
'  are  we  doing  it.' 


Jesus  had  finished  commanding 
his  twelve  disciples,  he  departed 
thence  to  teach  and  preach  in 
their  cities. 

2  But  John,  having  heard  in  the 
prison  the  works  of  the"^  Christ, 

3  sent  by^  his  disciples,  and  said 
to  him,  Art  thou  the  coming 
[one]  ?    or  are  we  to^  wait  for 

*  another  ?  And  Jesus  answer- 
ing said  to  them,  Go,  report  to 
John   what    ye    hear    and    see. 

^  Blind  [men]  see,  and  lame  walk ; 
lepers  are  cleansed,  and  deaf  hear ; 
and''  dead  are  raised,  and  poor 
have   glad    tidings    preached    to 

^  them  :  and  blessed  is  [he]  whoso- 
ever shall  not  be  offended  in  me. 

7  But  as  these  went  [away],  Jesus 
began  to  say  to  the  crowds  con- 
cerning John,  What  went  ye  out 
into  the  wilderness  to  see  ?  a  reed 

8  moved  about  by  the  wind  ?  But 
what  went  ye  out  to  see  ?  a  man 
clothed  in  delicate  raiment?  be- 
hold, those  who  wear  delicate 
things  are  in  the  houses  of  kings. 

9  But  what  went  ye  out  to  see  ?  a 
prophet  ?    Yea,  I  say  to  you,  and 

10  more  than  a  prophet :  for  this  is 
he  of  whom  it  is  written,  Behold, 
I  send  my  messenger  before  thy 
face,  who  shall  prepare  thy  way 

11  before  thee.  YerUy  I  say  to  you, 
that  there  is  not  arisen  among  [the] 
born  of  women  a  greater  than 
John  the  baptist.  But  the  little 
one>'  in  the  kingdom  of  the  hea- 

12  vens  is  greater  than  he.  But 
from  the  days  of  John  the  bap- 


X  T.  R.  omits  'and.' 

y  Or  '  the  least.'  It  is  the  comparative: 
but  whoever  else  is  taken,  the  supposed 
one  is  less  ;  but  the  idiomatic  force  is 
more  preserved  by  '  the  little  one.' 


MATTHEW  XI. 


tist  until  now,  the  kingdom  of 
the  heavens  is  taken  by  violence, 

13  and  the  violent  seize  on  it.  For 
all    the    prophets    and    the    law 

1*  have  prophesied  unto  John.  And 
if  ye  will  receive  it,  this  is  Elias 

15  who  is'  to  come.     He  that  has 

10  ears  to  hear,  let  him  hear.  But 
to  whom  shall  I  liken  this  gen- 
eration ?  It  is  like  children*  sit- 
ting in  the  markets,  and  calling 

17  to  their  companions,  and  saying. 
We  have  piped  to  you,  and  ye 
have  not  danced ;  we  have  sung 
dirges  to  you,  and  ye  have  not 

18  wailed.  For  John  has  come  neither 
eating  nor  drinking,  and  they  say, 

19  He  has  a  demon.  The  Son  of  man 
has  come  eating  and  drinking,  and 
they  say.  Behold,  a  man  [that  is] 
eating'*  and  wine-drinking,  a  friend 
of  tax-gatherers  and  sinners  : — 
and  wisdom  has  been  justified  by 
her  children. 

2<>  Then  began  he  to  reproach  the 
cities  in  which  most  of  his  works 
of  power  had  taken  place, "^because 

21  they  had  not  repented.  Woe  to 
thee,  Chorazin !  woe  to  thee,  Beth- 
saida !  for  if  the  works  of  power 
which  have  taken  place  in  thee 
had  taken  place  in  Tyre  and 
Sidon,  they  had'^  long  ago  re- 
pented  in  sackcloth   and  ashes. 

"  But  I  say  to  you,  that  it  shall  be 


'  6  fifWuv.  By  saying,  'who  is  to 
come.'  it  is  left  in  the  abstnict  pretty 
mucli  as  in  Greek— the  one  who  had  this 
cha'acter  in  a  Jew's  mind  according  to 
proj^hccy.  If  we  say,  '  who  is  about  to 
C'lme,'  the  mind  turns  to  a  time  yet 
future  .  '  who  was'  is  interpretation. 

»  T.  R.  reads  '  little  boys,'  or  '  little 
children.' 

''  <^a-yo5  Koi  otvoTronj?,  spending  his  sub- 
stance in  eatiiig  and  drinking. 

<=  fyevoi'TO,  yevoijifvai.,  'Uiken  place,' 
'happened.'    I   do  not  say,   'had  been 


more  tolerable  for  Tyre  and  Sidon 
in  judgment-day   than    for    you. 

2^  And  thou,  Capernaum,  who  hast 
been  Hfted  up  even  to  heaven, 
shalt  be  brought  down  even  to 
hades.  For  if  the  works  of  power 
which  have  taken  place  in  thee 
had  taken  place  in  Sodom,  it  had 

2*  remained  untU  this  day.  But  I 
say  to  you,  that  it  shall  be  more 
tolerable  for  [the]  land  of  Sodom 

25  in  judgment-day  than  for  thee.  At 
that  time  Jesus  answering  said, 
I  praise  thee,  bearing  witness  to 
[thee],  0  Father,  Lord  of  the  hea- 
ven and  the  earth,  that  thou  hast 
hid  these  things  from  the  wise 
and  prudent,  and  hast  revealed 

26  them  to  babes.  Tea,  0  Father,  for 
thus  has   [it]  been  weU-pleasing 

27  in  thy  sight.  All  things  have 
been  delivered  to  me  by  my  Fa- 
ther, and  no  one  knows*  the  Son 
but  the  Father,  nor  does  any  one 
know*  the  Father  but  the  Son, 
and  he  to  whom  the  Son  may  be 

2s  pleased  to  reveal  [him].  Come  to 
me,  all  ye  who  labour  and  are 
burthened,   and  I  will  give  you 

29  rest.  Take  my  yoke  upon  you, 
and  learn  from  me  ;  for  I  am 
meek  and  lowly  in  heart ;  and  ye 

30  shall  find  rest  to  your  souls  ;  for 
my  yoke  is  easy,  and  my  burden 
is  light. 


wrought,'  because  it  takes  the  mind  oflF 
1  the  place  of  their  happening  to  their 
being  wrought 

i  «•  av  with  an  indicative  :  av  does  not 
really  govem  a  mood.  If  the  fact  is  cer- 
tain, it  is  connected  with  an  indicative  ; 
I  if  not,  with  optative  or  subjunctive  ;  but 
I  its  force  is  tlie  mental  supposition  (not 
}  merely  the  fact)  that  it  might  have  been 
otherwise.  Even  if  a  fact,  it  is  not  con- 
sidered historically  but  menbiUy. 

e  eirLyivtoa-KeL,  a  real  knowledge,  not  a 
mere  objective  acquaintance  with  aperson. 


MATTHEW  XII. 


XII.  At  that  time  Jesus  went  on 
the  sabbath  through  the  corn- 
fields ;  and  his  disciples  were  hun- 
gry, and  began  to  pluck  the  ears 

2  and  to  eat.  But  the  Pharisees, 
seeing  [it],  said  to  him,  Behold, 
thy  disciples  are  doing  what  is  not 

3  lawful  to  do  on  sabbath.  But 
he  said  to  them,  Have  ye  not 
read  what  David  did  when  he  was 
hungry,^  and  they  that  were  with 

4  him  ?  How  he  entered  into  the 
house  of  God,  and  ate  the  shew 
loaves,  which  it  was  not  lawful  for 
him  to  eat,  nor  for  those  with  him, 

5  but  for  the  priests  only  ?  Or  have 
ye  not  read  in  the  law  that  on  the 
sabbaths  the  priests  in  the  temple 
profane  the  sabbath,  and  are  blame- 

8  less  ?  But  I  say  unto  you,  that 
there  is  here  a  greater  things  than 

7  the  temple.  But  if  ye  had  known 
what  is :  I  will  [have]  mercy  and 
not  sacrifice,  ye  would  not  have  con- 

8  demned  the  guiltless.  For  the  Son 
of  man  is  Lord^  of  the  sabbath. 

8  And,  going  away'  from  thence, 
he    came   into    their    synagogue. 

w  And,  behold,  there  was  a  man 
having  his  J  hand  withered.  And 
they  asked  him,  saying.  Is  it  law- 
ful to  heal  on  the  sabbath  ?  that 

11  they  might  accuse  him.    But  he 


f  T.  R.  adds  'himself.' 

e  T.  R.  reads  '  a  greater  than ;'  ixeC^uv 
instead  of  ftei^oi/. 

^  T.  R.  reads  '  even  of.' 

i  /nerajSaiVcj  is  always  a  change  of  place 
— leaving  one  place  and  going  to  another ; 
Trpo/SatVoj,  progress  onward  in  one  sui>- 
posed  space  or  limit,  hence  used  also  for 
advanced  in  years.  The  reader  has  only 
to  consult  a  Greek  Concordance. 

J  Others  read  '  having  a  withered  hand.' 

k  T.  R.  reads  'so  that.' 

1  eK^dKr).  It  is  difficult  to  avoid  using 
a  word  which  is  interpretation  ;  the  word 
is  the  same  here  as  in  ver.  35,  and  chap 
xiii.  52,    '  brings  forth   out  of  his  trea- 


said  to  them.  What  man  shaU 
there  be  of  you  who  has  one 
sheep,  and  if  this  fall  into  a  pit 
on  the  sabbath,  will  not  lay  hold 

12  of  it  and  raise  [it]  up  ?  How 
much  better  then  is  a  man  than  a 
sheep  !     So  that  it  is  lawful  to  do 

13  well  on  the  sabbath.  Then  he 
says  to  the  man.  Stretch  out  thy 
hand.  And  he  stretched  [it]  out, 
and  it  was  restored  sound  as  the 

1*  other.  But  the  Pharisees,  having 
gone  out,  took  counsel  against 
him  how  they  might  destroy  him. 

15  But  Jesus  knowing  it,  withdrew 
thence,  and  great  crowds  followed 

16  him ;  and  he  healed  them  all :  and 
charged  it  on  them  that  they 
should   not    make    him    pubHcly 

17  known  :  that''  that  might  be  ful- 
filled [that  was]  spoken  by  the 

18  prophet  Esaias,  saying,  Behold 
my  servant,  whom  I  have  chosen, 
my  beloved  in  whom  my  soul  has 
found  its  delight.  I  will  put  my 
Spirit  upon  him,  and  he  shall  shew 
forth   judgment  to   the  nations. 

19  He  shall  not  strive  nor  cry  out, 
nor  shall  any  one  hear  his  voice 

20  in  the  streets  ;  a  bruised  reed 
shall  he  not  break,  and  smoking 
flax  shall  he  not  quench,  until  he 
bring  forth'  judgment  unto  vic- 


sures  ;'  but  it  signifies  '  putting  forth'  as 
much  as  'I'ringing  forth:'  'send  forth' 
is  more  arbitrary.  '  He  produces  ;'  but 
this  dees  not  suit  in  English  here.  It 
means  that  judgment  was  hid,  and  'shut 
up  among  his  treasures,'  as  said  uadeed  in 
Deut.  xxxii.,  and  in  due  time  it  will  be 
produced,  witliout  saying  he  brings  it 
with  him,  or  sends  it  without  coming. 
It  is  brought  out  and  displayed  in  its 
time.  With  this  explanation  I  say  '  bring 
forth.'  'Put  forih'  has  somewhat  the 
force  of  '  putting  forth  strength  ;'  where- 
as it  is  produc  ng,  bringing  out  what  till 
then  was  hidden  and  kept  back.  See 
chap.  xii.  35. 


MATTHEW  XII. 


21  tory ;  and  on""  his  name  shall  [the] 

2-  nations  hope.  Then  was  brought 
to  him  one  possessed  by  a  demon, 
blind  and  dumb,  and  he  healed 
him,  so  that  the  [blind  and]" 
dumb  [man]  both  spake  and  saw. 

23  And  all  the  crowds  were  amazed 
and  said,  Is  this  [man]  the  Son 

2-t  of  David  ?  But  the  Pharisees, 
having  heard  it,  said,  This  [man] 
does  not  cast  out  demons,  but  by 

25  Beelzebub,  prince  of  demons.  But 
Jesus,  knowing"  their  thoughts, 
said  to  them.  Every  kingdom  di- 
vided against  itself  is  brought 
to  desolation,  and  every  city  or 
house  divided  against  itself  will 

28  not  stand.  And  if  Satan  casts 
out  Satan,  he  is  divided  against 
himseK.   How  then  shall  his  king- 

27  dom  stand  ?  And  if  I  cast  out 
demons  by  Beelzebub,  your  sons, 
by  whom  do  tlvey  cast  [them] 
out?    For  this  reason  tJiey  shall 

28  be  your  judges.  But  if  J  by  [the] 
Spirit  of  God  cast  out  demons, 
then  indeed  the  kingdom  of  God 

29  is  come  upon  you.  Or  how  can 
any  one  enter  into  the  house  of 
the  strong  man  and  plunder  his 
goods,  unless  first  he  bind  the 
strong  man  ?    and  then  he  will 

30  plunder  his  house.  He  that  is 
not  with  me  is  against  me,  and 
he    that    gathers    not    with    me 

31  scatters.  For  this  reason  I  say 
unto  you.  Every  sin  and  injurious 
speaking  shall  be  forgiven  to 
men,  but  speaking  injuriously  of 
the  Spirit  shall  not  be  forgiven 

32  to   men.     And  whosoever    shall 


«"  T.  R.  reads  '  in.' 

°  Readings  varJ^  I  suspect  '  blind '  is 
added  to  meet  '  and  saw.' 

"  eifiois,  conscious,  not  objective  know- 
ledge.    In  ver.  \5yvov(;  is  objective,  hav- 


have  spoken  a  word  against  the 
Son  of  man,  it  shaU  be  forgiven 
him ;  but  whosoever  shall  speak 
against  the  Holy  Spirit,  it  shall 
not  be  forgiven  him,  neither  in 
this  age  nor  in  the  coming  [one]. 

33  Either  make  the  tree  good,  and 
its  fruit  good;  or  make  the  tree 
corrupt,  and  its  fruit  corrupt. 
For  from  the  fruit   the  tree  is 

3*  known.  Offspring  of  vipers  I  how 
can  ye  speak  good  things,  being 
wicked  ?  For  of  the  abundance  of 

35  the  heart  the  mouth  speaks.  The 
good  man  out  of  the  good  trea- 
sure i"  brings  forth  good  things; 
and  the  wicked  man  out  of  the 
wicked  treasure  brings  forth  wick- 

38  ed  things.  But  I  say  unto  you, 
that  every  idle  word,  whatsoever  i 
men  shall  say,  they  shall  render 
an  account  of  it  in  judgment-day : 

37  for  by  thy  words  thou  shalt  be 
justified,  and  by  thy  words  thou 
shalt  be  condemned. 

38  Then  answered"^  some  of  the 
scribes  and  Pharisees  saying, 
Teacher,  we  desire  to  see  a  sign 

39  from  thee.  Biit  he,  answering, 
said  to  them,  A  wicked  and  adul- 
terous generation  seeks  a  sign, 
and  a  sign  shall  not  be  given  to  it 
save  the  sign  of  Jonas  the  pro- 

■*o  phet.  For  even  as  Jonas  was  in 
the  belly  of  the  great  fish  three 
days  and  three  nights,  thus  shall 
the  Son  of  man  be  in  the  heart 
of  the  earth  three  days  and  three 

41  nights.  Ninevitess  shall  rise  up 
in  the  judgment  with  this  genera- 
tion, and  shall  condemn  it ;  for 


iug  learnt  it. 
1'  T.  R.  reads  '  of  the  heart.' 
<J  Many  read  '  wliich.' 
f  Many  add  'him.' 
8  Literally  '  men,  Ninevites.' 


MATTHEW  XII,  XIII. 


they  repented  at  the  preaching  of 
Jonas  ;    and  behold,  more    than 

*2  Jonas  [is]  here.  A  queen  of  [the] 
south  shall  rise  up  in  the  judg- 
ment with  this  generation,  and 
shall  condemn  it;  for  she  came 
from  the  ends  of  the  earth  to 
hear  the  wisdom  of  Solomon  ; 
and  behold,  more  than  Solomon 
[is]  here. 

43  But  when  the  unclean  spirit  has 
gone  out  of  the  man,  he  goes 
through  dry  places,  seeking  rest, 

*4  and  does  not  find  [it].  Then  he 
says,  I  will  return  to  my  house 
whence  I  came  out;  and  having 
come,    he    finds    it    unoccupied, 

^  swept,  and  adorned.  Then  he 
goes  and  takes  with  himself  seven 
other  spirits  worse  than  himseK, 
and  entering  in,  they  dweU  there ; 
and  the  last  condition  of  that 
man  becomes  worse  than  the  first. 
Thus  shall  it  be  to  this  wicked 
generation  also. 

•^  But  while  he  was  yet  speaking 
to  the  crowds,  behold,  his  mother 
and  his  brethren  stood  without 

47  seeking  to  speak  to  him.  Then 
one  said  unto  him.  Behold,  thy  mo- 
ther and  thy  brethren  are  stand- 
ing without,  seeking  to  speak  to 

4*  thee.  But  he  answering  said  to 
him  that  spoke  to  him  Who  is 
my    mother,    and    who    are    my 

^  brethren  ?  And,  stretching  out 
his  hand  to  his  disciples,  he  said, 
Behold  my  mother  and  my  breth- 

^  ren ;  for  whosoever  shall  do  the 
wiU  of  my  Father  who  [is]  in  the 
heavens,  he  is  my  brother,  and 


t  As  to  the  good  thing  given.  It  is  ab- 
stract: the  object  is  not  to  say  what  is 
given,  but  the  manner  of  God's  deaUng. 
Trepio-o-evoj  has  a  causative  force  (see  Eph. 
i.),   and  here  has   the  same  subject  as 


sister,  and  mother. 

XIII.  And  that  [same]  day  Jesus 
went  out  from  the  house  and  sat 

-  down  by  the  sea.  And  great 
crowds  were  gathered  together  to 
him,  so  that  going  on  board  ship 
himself  he  sat  down,  and  the 
whole  crowd  stood  on  the  shore. 

3  And  he  spoke  to  them  many 
things  in  parables,  saying,  Be- 
hold, the  sower  went  out  to  sow ; 

4  and  as  he  sowed,  some  [grains] 
fell  along  the  way,  and  the  birds 

5  came  and  devoured  them  ;  and 
others  fell  upon  the  rocky  places 
where  they  had  not  much  earth, 
and  immediately  they  sprang  up 
out  of  [the  ground]  because  of 
not  having  [any]  depth  of  earth, 

^  but  when  the  sun  rose  they  were 
burnt  up,  and  because  of  not  hav- 

7  ing  [any]  root  were  dried  up  ;  and 
others  fell  upon  the  thorns,  and 
the  thorns  grew  up  and  choked 

8  them ;  and  others  fell  upon  the 
good  ground  and  produced  fruit, 
one  a  hundred,   one   sixty,    and 

^  one    thirty.    He    that    has    ears 

10  to  hear,  let  him  hear.  And  the 
disciples  came  up  and  said  to  him, 
Why  speakest  thou  to  them  in 

11  parables  ?  And  he  answering  said 
to  them,  Because  to  you  it  is 
given  to  know  the  mysteries  of 
the  kingdom  of  the  heavens,  but 

12  to  them  it  is  not  given ;  for  who- 
ever has,  there  shall  be  given  to 
him,  and  he  shall  be  caused  to  be 
in  abundance;'  but  he  who  has 
not,  even  what  he  has  shall  be 

13  taken  away  from  him.    For  this 


'shall  be  given.'  What  is  given  is  caused 
to  be  in  abundance.  We  may  say  also, 
'  he  shall  be  in  abundance, '  a  v^^ord  used 
of  the  thing  and  of  the  person  possessing 
it.     '  It  (or  he)  is  in  abundance. ' 


MATTHEW  XIII. 


cause  I  speak  to  them  in  parables, 
because  seeing-  they  do  not  see, 
and  hearing  they  do  not  hear  nor 

1*  understand  ;  and  by"  them  is 
filled  up  the  prophecy  of  Esaias, 
which  says,  Hearing  ye  shall  hear 
and  shall  not  understand,  and 
beholding  ye  shall  behold  and  not 

15  see ;  for  the  heart  of  this  people 
has  grown  fat,  and  they  have 
heard  heavUy  with  their  ears,  and 
they  have  closed  their  eyes  as 
asleep,  lest^  they  should  see  with 
the  eyes,  and  hear  with  the  ears, 
and  understand  with  the  heart, 
and  should  be  converted,  and  I 

18  should  heal  them.  But  blessed 
are  your  eyes  because  they  see, 
and  your  ears  because  they  hear  ; 

1"  for  verily  I  say  unto  you,  that 
many  prophets  and  righteous 
[men]  have  desired  to  see  the 
things  which  ye  behold  and  did 
not  see  [them],  and  to  hear  the 
tilings  which  ye  hear  and  did  not 

IS  hear  [them].    Ye,  therefore,  hear 

19  the  parable  of  the  sower.  From 
every  one  who  hears  the  word  of  the 
kingdom  and  does  not  understand 
[it],  the  wicked  one  comes  and 
catches  away  what  was  sown  in 
his  heart :  this  is  he  that  is  sown 

20  by  the  wayside.  But  he  that  is 
sown  on  the  rocky  place — this  is 
he  who  hears  the  word  and  imme- 

21  diately  receives  it  with  joy,  but 
has  no  root  in  himself,  but  is  for 


»  T.  R.  reads  eirC.  ai/aTrArjpooj  is  more 
than  7rA.T)poa).  It  is  to  supply  what  is 
wanting,  and  so  '  fill  up.'  Since  Esaias's 
time  there  had  been  much  of  this,  but 
the  rejection  of  Christ  completed  and 
filled  it  up.  'By  them,'  may  be  trans- 
lated 'in  them.'  The  sense  is  little  dif- 
ferent. '  IJy '  casts  more  on  their  act  and 
respoi\sibility :  en-i  seems  to  have  been 
introduced  to  avoid  this  sense  of  it. 


a  time  only ;  and  when  tribulation 
or  persecution  happens  on  account 
of  the  word,  he  is  immediately 

22  offended.  And  he  that  is  sown 
among  thorns — this  is  he  who 
hears  the  word,  and  the  anxious 
cares  of  this  life"  and  the  deceit 
of  riches  choke  the  word  and  he'' 

23  becomes  unfruitful.  But  he  that 
is  sown  upon  the  good  ground — 
this  is  he  who  hears  and  under- 
stands the  word,  who  bears  fruit 
also,  and  produces,  one  a  hundred, 
and  one  sixty,  and  one  thirty. 

21  And  he  set  before  them  another 
parable,  saying.  The  kingdom  of 
the  heavens  has  become^  like  a 
man  sowing  good  seed  in  his  field  ; 

25  but  while  men  slept,  his  enemy 
came  and  sowed  darnel'-  amongst 

20  the  wheat  and  went  away.  But 
when  the  blade  shot  up  and  pro- 
duced fruit,  then   appeared   the 

27  darnel  also.  And  the  bondsmen 
of  the  householder  came  to  him 
and  said.  Sir,  hast  thou  not  sown 
good  seed  in  thy  field?  whence 

28  then  has  it  the*  darnel  ?  And  he 
said  to  them,  A  man  [that  is]  an 
enemy  has  done  this.  And  the 
bondsmen  said  to  him,  Wilt  thou 
then  that  we  should  go  and  ga- 

29  ther  it  [up]  ?  But  he  said.  No  ; 
lest**  [in]  gathering  the  darnel 
ye  should  root  up  the  wheat  with 

30  it.  Suffer  both  to  grow  together 
unto  the  harvest,  and  in  time  of 


'  ^inn-oTe  :  see  note  to  chap.  v.  25. 

"•  aiwfos.  The  earliest  Homeric  use  of 
atoif  is  'life  in  man,'  alterwai-ds  "the 
course  of  any  events,  an  age,  and  eternity.' 
Here  '  life  '  expresses  it  clearly  enough. 

»  Or  '  it.' 

«  A  useless  iveed  resembling  wheat. 

»  Many  omit  '  the  ' 

•>  ixrjnore  :  see  chap.  v.  25. 


MATTHEW  XIII. 


the  harvest  I  will  say  to  the  har- 
vestmen,  Gather  first  the  darnel, 
and  bind  it  into  bundles  to  burn 
it ;  but  the  wheat  bring  together 
into  my  granary. 

31  Another  parable  set  he  before 
them,  saying,  The  kingdom  of  the 
heavens  is  like  a  grain  of  mus- 
tard which  a  man  took  and  sowed 

32  in  his  field,  which  is  less  indeed 
than  all  seeds,  but  when  it  is 
grown  is  greater  than  herbs,  and 
becomes  a  tree,  so  that  the  birds 
of  heaven  come  and  roost  in  its 
branches. 

33  He  spoke  another  parable  to 
them :  The  kingdom  of  the  hea- 
vens is  Like  leaven,  which  a  woman 
took  and  hid  in  three  measures  of 
meal  until  it  had  been  all  lea- 
vened. 

3^  All  these  things  Jesus  spoke  to 
the  crowds  in  parables,  and  with- 
out a  parable  he  did  not  speak  to 

35  them,  so  that  that  might  be  ful- 
filled [which  was]  spoken  by  the 
prophet,  saying,  I  will  open  my 
mouth  in  parables :  I  will  utter 
things  hidden  from  [the]  world's 
foundation. 

36  Then,  having  dismissed  the 
crowds,  he*^  went  into  the  house  ; 
and  his  disciples  came  to  him, 
saying.  Expound  to  us  the  para- 
ble of   the   darnel  of    the  field. 

37  But  he  answering  said  to  them, 
He  that  sows  the   good   seed  is 

38  the  Son  of  man,  and  the  field  is 
the  world ;  and  the  good  seed, 
these  are  the  sons  of  the  king- 
dom, but  the  darnel  are  the  sons 

30  of  the  evil  [one]  ;  and  the  enemy 


«  T.  R.  reads  *  Jesus.' 

d  Some  leave  out  '  again.' 

*  Ttp  a.ypi2,    '  the   field,'  as  contrasted 


who  has  sowed  it  is  the  devil ;  and 
the  harvest  is  [the]  completion  of 
[the]  age,  and  the  harvestmen  are 

"^  angels.  As  then  the  darnel  is 
gathered  and  is  burned  in  the 
fire,  thus  it  shall  be  in  the  corn- 
el pletion  of  this  age.  The  Son  of 
man  shall  send  his  angels,  and 
they  shall  gather  out  of  his  king- 
dom all  offences,  and  those  that 

*2  practise  lawlessness ;  and  they 
shall  cast  them  into  the  furnace 
of  fire  :  there  shall  be  the  weeping 

"^3  and  the  gnashing  of  teeth.  Then 
the  righteous  shall  shine  forth  as 
the  sun  in  the  kingdom  of  their 
Father.  He  that  hath  ears  to 
hear,  let  him  hear. 

^*  Again, "^  the  kingdom  of  the  hea- 
vens is  like  a  treasure  hid  in  the 
field, e  which  a  man  having  found 
has  liid,  and  for  the  joy  of  it  goes 
and  sells  all  whatever  he  has,  and 
buys  that  field. 

^5  Again,  the  kingdom  of  the  hea- 
vens is  like  a  merchant  ^  seeking 

*6  beautiful  pearls;  andi?  having 
found  one  pearl  of  great  value, 
he  went  and  sold  all  whatever  he 
had  and  bought  it. 

■^7  Again,  the  kingdom  of  the 
heavens  is  like  a  seyne  which 
has  been  cast  into  the  sea,  and 
which  has   gathered  together   of 

'^8  every  kind,  wliich,  when  it  has 
been  filled,  having  drawn  up  on 
the  shore  and  sat  down,  [they] 
gather  the  good  into  vessels  and 

49  cast  the  worthless  out.  Thus 
shall  it  be  in  the  completion  of 
the  age  :  the  angels  shall  go  forth 
and   sever  the   wicked  from  the 


with  the  city  or  town. 

f  Literally  '  a  man  a  merchant.* 
e  T.  R.  reads  '  who  having. ' 


IVIATTHEW  Xin,  XIV. 


^  midst  of  the  just,  and  shall  cast 
them  into  the  furnace  of  fire  : 
there  shall  be  the  weeping  and 
the  gnashing  of  teeth. 

51  Jesus  saith  to  them,  Have  ye 
understood  all  these  things  ? 
They   say   to    him,    Yea,    Lord. 

52  And  he  said  to  them,  For  this 
reason  every  scribe  discipled  to& 
the  kingdom  of  the  heavens  is 
like  a  man  [that  is]  a  householder 
who  brings  out  of  his  treasure 
things  new  and  old. 

^  And  it  came  to  pass  when  Jesus 
had    finished   these    parables  he 

^  withdrew  thence.  And  having 
come  into  his  own  country,  he 
taught  them  in  their  synagogue, 
so  that  they  were  astonished,  and 
said,  Whence  has  this  [man]  this 
wisdom  and  these  works  of  power  ? 

^^  Is  not  this  the  son  of  the  car- 
penter ?  Is  not  his  mother  called 
Mary,  and  his  bretlu'en  James, 
and  Joses,**  and  Simon,  and  Ju- 

5^  das  ?  And  his  sisters,  are  they 
not  all  with  us?  Whence  then 
has  this  [man]  aU  these  things  P 

5'  And  they  were  offended  ^  in  him. 
And  Jesus  said  to  them,  A  pro- 
phet is  not  without  honour,  unless 

e  Or  '  into.' 

^  Many  read  'Joseph.' 

•  Or  '  were  stumbled  at  him  :'  ecrKavSa- 
kC^ovTo,  but  the  word  'stumbled'  is  too 
weak.  cr*fax'6(xAoi'  is  literally  'the  catch 
of  a  trap,'  not  a  stumbling-stone.  It  is 
generally  the  occasion  or  means  of  get- 
ting into  an  evil  case.   See  chap,  xviii.  6. 

j_  The  construction  is  disputed  here  ;  it 
is  €i'epyov<ni'  ev  avrw,  as  nearly  as  possible 
'  operate  in  him.'  "the  pas.sage  has  a  cer- 
tain reflective  force  as  in  French,  t'npereni 
en  lui.  But  this  can  hardly  be  given  in 
English  ;  the  Authorized  Version  has  at- 
tempted it  by  changing  the  word  to 
'  shew  forth.'  I  have  sought  to  preserve 
the  force  of  the  verb  used  by  adding 
'  their  force.'  The  diflSculty  partly  arises 
from  the  word  which    is  used  for  the 


in  his  country  and  in  his  house. 

5*  And  he  did  not  there  many  works 
of  power,  because  of  their  un- 
belief. 

XIV.  At  that  time  Herod  the  te- 
trarch  heard  of  the  fame  of  Jesus, 

2  and  said  to  his  servants.  This  is 
John  the  baptist :  he  is  risen  from 
the  dead,  and  because  of  this 
these    wor-ks    of    power    display 

3  their  force  in  him.J  For  Herod 
had  laid  hold  on  John,  and  had 
bound  him  and  put  him  in  prison 
on  account  of  Herodias  the  wife 

-  of  PhiKp  his  brother.  For  John 
said  to  him,  It  is  not  lawful  for 

5  thee  to  have  her.  And  [while] 
desiring  to  kill  him  he  feared  the 
crowd,  because  they  held  him  for  a 

^  prophet.  But  when  Herod's  birth- 
day was  celebrated,  the  daughter 
of  Herodias  danced  before  them, 

7  and  pleased  Herod ;  whereupon 
he  promised  with  oath  to  give  her 

8  whatsoever  she  should  ask.  But 
she,  being  set  oni'  by  her  mother, 
says,  Give  me  here  upon  a  dish 
the    head   of    John    the  baptist. 

^  And  the  king  was  grieved ;  but 
on  account  of  the  oaths,  and 
those  lying  at  table  with  [him], 


effects  of  power  being  the  plural  of  power 
itself,  because  the  power  which  wrought 
is  more  seen  than  the  effects.  Still  I  be- 
lieve the  intention  is  not  to  use  Swdixeiq 
diflerently,  only  the  mind  turns  more  to 
the  agent  than  "the  effect.  '  Powei-s'  and 
'  miracles '  are  the  same  word  in  Greek. 
Hence  it  may  be  translated  '  these  powei-s 
operate  in  him  ;'  but  its  reflective  force 
above  spoken  of  is,  I  doubt  not,  the  true 
one.  The  '  shew  forth'  of  the  Authorized 
Version  is  alleged  to  be  the  force  of  the 
middle,  which  I  doubt,  but  of  the  active 
I  cannot  find  it  is.  For  the  sense,  how- 
ever, I  should  not  object  to  'display 
themselves  in  him.' 

''  Or  'instructed,' as  LXX  :  Ex.  xxxv. 
34,  Deut.  vi.  7.   '  Put  up  to  it,'  not  '  be/ore 
!  instructed.' 


MATTHEW  XIV. 


he  commanded  [it]  to  be  given. 
1^  And  he  sent  and  beheaded  John 

11  in  the  prison ;  and  his  head  was 
brought  upon  a  dish,  and  was 
given   to    the    damsel,    and    she 

12  carried  [it]  to  her  mother.  And 
his  disciples  came  and  took  the 
body  and   buried  it ;    and   came 

13  and  brought  word  to  Jesus.  And 
Jesus,  having  heard  it,  withdrew 
thence  by  ship  to  a  desert  place 
apart. 

And  the  crowds  having  heard 

[of  it]  followed  him  on  foot  from 

1*  the  cities.  And  going  out  he""  saw 

a  great  crowd,  and  was  moved 

with  compassion  about  them,  and 

15  healed  their  infirm.  But  when 
even  was  come,  his  disciples  came 
to  liim  saying.  The  place  is  desert, 
and  [much  of]  the  [day]  time 
already  gone  by  ;  dismiss «  the 
crowds  that  they  may  go  into  the 
villages  and  buy  food  for  them- 

16  selves.  But  Jesus  said  to  them. 
They  have  no  need  to  go  :  give  ye 

17  them  to  eat.  But  they  say  to 
him,  We  have  not  here  save  five 

18  loaves  and  two  fishes.    And  he 

19  said.  Bring  them  here  to  me.  And 
having  commanded  the  crowds  to 
recline  upon  the  grass,"  having 
taken  the  five  loaves  and  the  two 
fishes  he  looked  up  to  heaven, 
and  blessed :  and  having  broken 
the  loaves,  he  gave  [them]  to  the 
disciples,  and  the  disciples  [gave 

20  them]   to  the  crowds.     And  all 
,     ate  and  were  filled,  and  they  took 

up  what  was  over  and  above  of 


™  T. R.  reads  'Jesus.' 
°  Some  add  '  therefore.' 

0  T.  R.  adds  'and.' 
p  T.  R.  reads  '  his. ' 

1  Here,  as  noticed  already,  '  the  moun. 


fragments    twelve    hand-baskets 

21  full.  But  those  that  had  eaten 
were  about  five  thousand   men, 

22  besides  women  and  children.  And 
immediately  he"'  compelled  theP 
disciples  to  go  on  board  ship,  and 
to  go  on  before  him  to  the  other 
side    until    he   should    have   dis- 

23  missed  the  crowds.  And  having 
dismissed  the  crowds,  he  went  up 
into  the  i  mountain  apart  to  pray. 
And  when  even  was  come,  he  was 

2^  alone  there,  but  the  ship  was 
already  in  the  middle  of  the  sea 
tossed  by  the  waves,  for  the  wind 

25  was  contrary.  But  in  the  fourth 
watch  of  the  night  he"^  went  off 

2S  to  them,  walking  on  the  sea.  And 
the  disciples,  seeing  him  walking 
on  the  sea,  were  troubled,  saying, 
It  is  an  apparition.     And  they 

27  cried  out  through  fear.  But  Jesus 
immediately  spoke  to  them  say- 
ing, Take  courage ;  it  is  I :  be  not 

2S  afraid.  And  Peter  answering  him 
said.  Lord,  if  it  be  thou,  com- 
mand me  to  come  to  thee  upon 

29  the  waters.  And  he  said,  Come, 
And  Peter,  having  descended  from 
the  ship,  walked  upon  the  waters 

30  to  go  to  Jesus.  But  seeing  the 
wind  strong  he  was  afraid;  and 
beginning  to  sink  he  cried  out, 

31  saying,  Lord,  save  me.  And  im- 
mediately Jesus  stretched  out  his 
hand  and  caught  hold  of  him,  and 
said  to  him,  O  thou  of  little  faith, 

32  why  didst  thou  doubt  ?  And 
when  they  had  gone  up  into  the 

33  ship,  the  wind  fell.    But  those  in 


tain'  is  only  in  contrast  with  the  plain  ; 
so  of  '  the  ship.'    It  is  not  '  a  mountain,' 
but  he  left  the  low  ground  by  the  sea  and 
went  up. 
'  T.  R.  reads  '  Jesus.' 


MATTHEW  XIV,  XV. 


the  ship  came  and  did  homage  to 
him,  saying-,  Truly  thou  art  God's 

^  Son.  And  having  crossed  over 
they  came  to  the  land  of  Gennes- 

35  aret.  And  when  the  men  of  that 
place  recognized  him,  they  sent 
to  that  whole  country  around, 
and  they  brought  to  him  all  that 

38  were  ill,  and  besought  him  that 
they  might  only  touch  the  hem  of 
his  garment  ;  and  as  many  as 
touched  were  made  thoroughly 
well. 

XV.  Then  the  scribes  and  Phari- 
sees from  Jerusalem  come  up  to 

2  Jesus,  saying,  Why  do  thy  dis- 
ciples transgress  what  has  been 
delivered  *  by  the  ancients?  for 
they  do    not  wash   their    hands 

3  when  they  eat  bread.  But  he  an- 
swering said  to  them,  Why  do  ye 
also  transgress  the  commandment 
of  God  on  account  of  your  tradi- 

^  tional  teaching  ?  For  God  com- 
manded, saying.  Honour'  father 
and  mother ;  and.  He  that  speaks 
iU**  of  father  or  mother,  let  him 

5  die  the  death.  But  t/e  say.  Who- 
soever shall  say  to  his  father  or 
mother,  It  is  a  gift,  whatsoever  [it 
be]  by  which  [received]  from  me 

8  thou  wouldest  be  profited  :^  and  he 
shall  in  no  wise  honour  his  father 
or  his  mother ;  and  ye  have  made 
void  the  commandment  of  God  on 
account  of  your  traditional  teach- 


»  Or  'the  tradition  of  the  ancients.' 
t  T.  R.  adds  '  thy.' 
"  Or  '  abuses,  curses.' 
»  Or  '  it  is  a  gift,  whatever  [you  should 
have   received]  from  me  thou  wilt  have 
1  been  profited.' 

I       "^  T.  R.  adds   '  dravsrs  near  to  me  with 

the  mouth  and.'     I  know  not  why  Meyer 

and  AUord  say  from  LXX,  fur  it  is  in  the 

I   Hebrew  just  the  same  ;  but  none  of  the 

I  principal  MSS  have  it  but  C.     Z  is  muti- 


7  ing.    Hypocrites !  well  has  Esaias 

8  prophesied  about  you,  saying,  This 
people''  honours  me  with  the  lips, 
but  their  heart  is  far  away  from 

"  me ;  but  in  vain  do  they  worship 
me,  teaching  [as]  teachings  com- 

1"^  mandments  of  men.  And  having 
called  to  [him]  the  crowd,  he  said 
to   them.  Hear   and  understand : 

1^  Not  what  enters  into  the  mouth 
defiles  the  man;  but  what  goes 
forth  out  of  the  mouth,  this  de- 

12  files  the  man.  Then  his  disciples, 
coming  to  [Mm],  said  to  him, 
Dost  thou  know  that  the  Phari- 
sees, having  heard  this'^  word,  have 

13  been  offended  ?>'  But  he  answer- 
ing said,  Every  plant  which  my 
heavenly  Father  has  not  planted 

1^  shall  be  rooted  up.    Leave  them 
alone ;   they  are  blind  leaders  of 
blind :    but  if    blind  lead  blind, 
1-^  both  will  fall  into  a  ditch.    And 
Peter  answering  said  to  him,  Ex- 
18  pound  to  us  this  parable.    But 
he'-  said,  Are  ye  also  still  with- 
in out  intelligence  ?    Do  ye  not  yet" 
apprehend,  that  everything  that 
enters  into  the  mouth  finds  its 
way  into  the  belly,  and  is   cast 
18  forth  into  the  draught  ?  but  those 
things  which  go  forth  out  of  the 
mouth  come  out  of  the  heart,  and 
18  those  defile  man.**    For  out  of  the 
heart  come  forth  evil  thoughts, 
murders,  adulteries,  fornications, 

lated.  No  Latin  MS  has  it  but  Brix. 
which  is  always  the  T.  R.  as  is  St.  Gall, 
(or  A).  Griesb.,  Tisch ,  Lach.,  Alford, 
Meyer,  De  Wette,  all  reject  it. 

»  Literally  'the.' 

y  See  chap.  xiii.  57:  and  so  wherever 
the  word  '  offend '  occias. 

»  T.  R.  reads  'Jesus.' 

»  .M  any  leave  out  '  yet.' 

•»  Or  *  the  man.' 


MATTHEW  XV. 


thefts,    false    witnessings,    blas- 

20  phemies ;  these  are  the  things 
which  defile  man  ;^  but  the  eating 
with  unwashen  hands  does  not 
defile  the  man. 

21  And  Jesus,  going  forth  from 
thence,  withdrew  into'=  the  parts 

22  of  Tyre  and  Sidon ;  and  lo,  a 
Canaanitish  woman,  coming  out 
from  those  borders,  cried  to  him'^ 
saying.  Have  pity  on  me.  Lord, 
Son  of  David,  my  daughter  is 
miserably  possessed  by  a   devil. 

23  But  he  did  not  answer  her  a 
word.  And  his  disciples  came  to 
[him]  and  asked  him,  saying.  Dis- 
miss her,  for  she  cries  after  us. 

24  But  he  answering  said,  I  have 
not  been  sent  save  to  the  lost 

25  sheep  of  Israel's  house.  But  she 
came  and  did  him  homage,  saying, 

2<5  Lord,  help  me.  But  he  answer- 
ing said.  It  is  not  well  to  take 
the    bread   of    the   children    and 

27  cast  it  to  the  dogs.«  But  she  said, 
Yea,f  Lord ;  for  even  the  dogs  eat 
of    the  crumbs  which  faU  from 

2S  the  table  of  their  masters.  Then 
Jesus   answering  said  to  her,  O 


b  Or  •  the  man.' 

<=  eU  TO.  /Lcepr; :  not  necessarily  within 
the  territory,  but  in  that  neighbourhood  : 
perhaps  it  might  be  translated  '  into  the 
neighbourhood,'  only  it  is  a  little  too  free. 
The  woman  came  out  from  the  country. 

^  Some  leave  out  '  to  him.' 

*  Kvi'dipioi'  not  Kvuiv.  A  little  dog,  more 
slighting  than  dog.  I  believe  ;  but  '  little 
dog'  is  not  this  but  rather  the  contrary  in 
English.  I  would  not  say  'cur,' fearing 
it  might  be  too  strong,  but  I  have  no 
doubt  of  the  greater  contempt  expressed 
by  the  word. 

f  Or  else  we  may  say  '  yet '  here,  as  ad- 
mitting the  truth  but  pleading  :  vai  is 
used  for  affirming  what  is  said,  but  also 
for  beseeching,  as,  indeed,  in  English  we 
say,  'Yea,  do  it,'  'Yes,  do  it.'  'Yet' 
seems  perhaps  to  express  this  more 
clearly,  as  the  admission  of  what  Christ 


woman,  thy  faith  [is]  great.  Be  it 
to  thee  as  thou  desirest.  And 
her  daughter  was  healed  from 
that  very  hour. 
20  And  Jesus  leaving  that,  came 
towards  the  sea  of  Galilee,  and  he 
went  up  into  the  mountain  and  sat 

30  down  there ;  and  great  crowds 
came  to  him,  having  with  them 
lame,  blind,  dumb,  crippled,  and 
many  others,  and  they  cast  them 
at  hisg  feet,  and  he  healed  them. 

31  So  that  the  crowds'"  wondered, 
seeing  dumb  speaking,  crippled 
sound,  lame  walking,  and  blind 
seeing ;    and    they   glorified   the 

32  God  of  Israel.  But  Jesus,  having 
called  his  disciples  to  [him],  said, 
I  am  moved  with  compassion  as 
to  the  crowd,  because  they  re- 
main with  me  now  already  three 
days  and  they  have  not  anything 
which  they  can  eat,  and  I  would 
not  send  them  away  fasting  lest' 
they   should  faint    on    the   way. 

33  And  his  disciples  say  to  him. 
Whence  should  we  have  so  many 
loaves  in  [the]  wilderness  as  to 

34  fill  so  great  a  crowd  ?    And  Jesus 

said  is  thus  evident ;  the  '  but '  is  want- 
ing if  we  say  '  yea.'  The  Auth.  Vei".  avoids 
the  difficulty  discussed  by  all  the  critics, 
by  translating  freely,  but  the  '  for  even' 
of  the  original  is  lost.  '  Yet '  thus  iised 
gives  assent  and  obsecration,  and  this 
seems  the  force  of  vaC.  See  Rev.  xxii. 
20,  '  Even  so  come.'  If  we  say  '  Truth, 
Lord,'  we  must  add  'yet.'  '  Truth,  Lord, 
[yet  hear]  for  even.'  As  to  vaC  having 
this  tacitly  beseeching  character,  see 
Philem.  20,  and  so  it  is  taken  by  many. 
Otherwise  vat  contradicts  the  Lord,  who 
had  said  ovk,  and  koI  yap  follows  naturally. 
And  I  suspect  this  to  be  the  better  .sense  : 
'  Yes,  Lord,  you  may  do  it,  for  even  :'  so 
I  have  put  it  in  the  te.>;t. 

e  T.  R.  reads  '  the  feet  of  Jesus.' 

^  Some  read  '  the  crowd.' 

>  See  chap.  v.  25. 


MATTHEW  XV,  XYI. 


says  to  them,  How  many  loaves 
have  ye  ?    But  they  said,  Seven, 

35  and  a  few  small  fishes.  And  he 
commanded    the    crowds    to    lie 

^  down  on  the  ground  ;  and  having 
taken  the  seven  loaves  and  the 
fishes,  having  given  thanks,  he 
brake  [them]  and  gave  [them]  to 
his  disciples,  and  the  disciples  to 

37  the  crowd.  And  all  ate  and  were 
filled  ;  and  they  took  up  what  was 
over  and  above  of  the  fragments 

38  seven  baskets  fuU ;  but  they  that 
ate  were  four  thousand  men,  with- 

39  out  women  and  children.  And, 
having  dismissed  the  crowds,  he 
went  on  board  ship  and  came  to 
the  borders  of  Magada.J 

XVI.  And  the  Pharisees  and  Saddu- 
cees,  coming  to  [him],  asked  him, 
tempting  [him],  to  shew  them  a 

2  sign  out  of  heaven.  But  he  an- 
swering said  to  them.  When  even- 
ing is  come,  ye  say.  Fine  weather, 

3  for  the  sky  is  red ;  and  in  the 
morning,  A  storm  to-day,  for  the 
sky  is  red  [and]  lowering  :^  ye 
know  [how]  to  discern  the  face 
of  the  sky,   but   ye  cannot  the 

4  signs  of  the  times.  A  wicked 
and  adulterous  generation  seeks 
a  sign,  and  a  sign  shall  not  be 
given  to  it  save  the  sign  of  Jonas.' 
And  he  left  them  and  went  away. 

5  And  when  his  disciples  were 
come  to  the  other  side,  they  had 


J  T.  R.  reads  '  Magdala.' 

k  T.  R.  adds  '  hypocrites.' 

'  Some  authorities  add  with  T. R.  'the 
prophet.' 

™  npoa-ex^re  aw6  is  unusual :  compare 
Luke  xii.  1.  It  has  the  sense  of  the 
German  ror  or  loegtn:  npoarex^'^^  ^  '^° 
pay  attention  to,'  not  'to  guard  from  ' 
{bdiiite'ii.  not  bewiUiren) ;  and  the  ano  is 
'  because  of,'  '  in  view  of,'  to  attend  so  as 
to  guard  yourself  from.'  'Beware  of.'  I 
believe,  most  nearly  conveys  it. 


forgotten  to   take   [any]  loaves. 

^  And  Jesus  said  to  them.  See  and 

beware"'    of    the    leaven    of   the 

7  Pharisees  and  Sadducees.  And 
they  reasoned  among  themselves, 
saying,  Because  we  have  taken  no 

8  loaves.  And  Jesus  knowing  [it], 
said,"  Why  reason  ye  among  your- 
selves, O  ye  of  little  faith,  because 

9  ye  have  taken  no  loaves  ?  Do  ye 
not  yet  understand,  nor  remember 
the  five  loaves  of  the  five  thousand, 
and  how  many  hand-baskets"  ye 

10  took  [up]  ?  nor  the  seven  loaves 
of  the  four  thousand,  and  how 
many   baskets?    ye   took    [up]  ? 

11  How  do  ye  not  understand  that 
[it  was]  not  concerning  bread  I 
said  to  youi  Beware  of  the  leaven 
of  the  Pharisees  and  Sadducees  ? 

12  Then  they  comprehended  that  he 
did  not  speak  of  being  beware  of 
the  leaven  of  bread,  but  of  the 
doctrine  of  the  Pharisees  and  Sad- 
ducees. 

13  But  when  Jesus  was  come  into 
the  coasts'"  of  Caesarea-Philippi,  he 
demanded  of  his  disciples,  saying. 
Who  do  men  say  that*  I  the  Son 

14  of  man  am  ?  And  they  said.  Some, 
John  the  baptist ;  and  others, 
Elias ;  and  others  again,*  Jeremias 

15  or  one  of  the  prophets.  He  says 
to  them,  But  ye,  who  do  ye  say 

K*  that  I  am  ?  And  Simon  Peter 
answering    said,    Thou    art    the 


n  T.  R.  adds  '  to  them.' 

0  Ko'c^tfos,  a  round-plaited  hand-basket 
for  a  journey. 

p  o-TTvpiV,  larger  than  the  ko<^ivos,  par- 
ticularly a  fish-basket. 

1  T.  R.  reads  '  to  bewai-e.' 
»  Or  'paits:'  juepr/. 

»  Some  re:wi  '  that  the  Son  of  man  is.' 
t  I  have  added  '  again'  here,  because  it 
is  eVepoi,  not  aWoi.     The  former  is  'dif- 
ferent,' the  latter,  simply  'others.' 


MATTHEW  XVI,  XVII. 


Christ,  the  Son  of  the  living  God. 

17  And  Jesus  answering  said  to  him. 
Blessed  art  thou,  SimonBar-jonas,' 
for  flesh  and  blood  has  not  re- 
vealed [it]  to  thee,  but  my  Father 

18  who  is  in  the  heavens.  And  I 
also,  I  say  unto  thee,  that  thou 
art  Peter,'^  and  on  this  rock  I  will 
build  my  assembly,  and  hades'' 
gates  shall  not  prevail  against  it. 

10  And  I  will  give  to  thee  the  keys 
of  the  kingdom  of  the  heavens ; 
and  whatever  thou  mayest  bind 
upon  the  earth  shall  be  bound  in 
the  heavens ;  and  whatsoever  thou 
mayest  loose  on  the  earth  shall 

20  be  loosed  in  the  heavens.  Then 
he  enjoined  on  his  disciples  that 
they  should  say  to  no  man  that 
he  was^  the  Christ. 

21  From  that  time  Jesus  began  to 
shew  to  his  disciples  that  he  must 
go  away  to  Jerusalem,  and  suffer 
many  things  from  the  elders  and 
chief  priests  and  scribes,  and  be 
killed,  and  the  third  day  be  raised. 

22  And  Peter  taking  him  to  [him]  be- 
gan to  rebuke  him,  saying,  [God] 
be  favourable  to  thee.  Lord ;  this 
shall  in  no  wise    be  unto  thee. 

2!i  But  turning  round,  he  said  to 
Peter,  Get  away  behind  me,  Satan ; 
thou  art  an  offence  to  me,  for  thou 
savourest  not  the  things  of  God, 

2-^  but  the  things  of  men.  Then 
Jesus  said  to  his  disciples,  If  any 
one  desires  to  come  after  me,  let 
him  deny  himseM    and  take  up 

25  his   cross   and  follow   me.      For 


t  Or  'son  of  Jonas.' 

"  Or  'a  stone.' 

"  Or  'gates  of  hades.'  These  words  are 
rather  in  a  remarkable  manner  without 
the  article,  giving  the  character  of  the 
power  rather  than  a  particular  object 
before  the  mind. 

"■  T.  R.  adds  '  Jesus.' 


whosoever  shall  desire  to  save  his 
Hfe^  shall  lose  it;  but  whosoever 
shall  lose  his  life  for  my  sake  shall 

26  find  it.  For  what  does  a  man 
profit  if  he  should  gain  the  whole 
world  and  lose  his  soul  P-'^  or  what 
shall    a    man    give   in  exchange 

27  for  his  soul  ?  For  the  Son  of  man 
is  about  to  come  in  the  glory  of 
his  Father  with  his  angels,  and 
then  he  will  render  to  each  ac- 

28  cording  to  his  doings.  Verily  I 
say  unto  you,  There  are  some  of 
those  standing  here  who  shall  not 
taste  of  death  at  ally  until  they 
shall  have  seen  the  Son  of  man 
coming  in  his  kingdom. 

XVII.  And  after  six  days  Jesus 
takes  Peter,  and  James,  and  John 
his  brother  with  [him],  and  brings 
them  up  into  a  high   mountain 

2  apart.  And  he  was  transfigured 
before  them.  And  his  face  shone 
as  the  sun,  and  his  garments  be- 

8  came  white  as  the  hght ;  and  lo, 
Moses  and  EKas  appeared  to  them 

*  talking  with  him.  And  Peter 
answering  said  to  Jesus,  Lord,  it 
is  good  we  should  be  here.  If 
thou  wilt,  let  us  make  here  three 
tabernacles  :  for  thee  one,  and  for 
Moses  one,   and  one    for    Elias. 

5  While  he  was  still  speaking,  be- 
hold, a  bright  cloud  overshadow- 
ed^ them,  and  lo,  a  voice  out  of 
the  cloud,  saying.  This  is  my  be- 
loved Son,  in  whom  I  have  found 

6  my  delight :  hear  him.  And  the 
disciples    hearing   [it]   fell  upon 

^  The  word  \pvxn  signifies  both  'life' 
and  '  soul.' 

y  ov  nrj. 

2  67reo-Ktacrev,  used  for  the  cloud  cover- 
ing the  tabernacle,  so  that  it  was  filled 
with  the  glory;  not  a  shadow  above  or 
over  them. 


MATTHEW  XVII. 


their  faces  and  were  greatly  terri- 

7  fied.  And  Jesus  coming  to  [them] 
touched  them,  and  said,  Rise  up, 

8  and  be  not  terrified.  And  lifting 
up  their  eyes,  they  saw  no  one 

*  but  Jesus  alone.  And  as  they 
descended  from  the  mountain, 
Jesus  charged  them,  saying.  Tell 
the  vision  to  no  one  until  the  Son 
of  man  be  risen  up  from  among 

i<>  [the]  dead.  And  his  disciples 
demanded  of  him,  saying,  Why 
then   say  the  scribes  that  Elias 

11  must  first  come  ?  And  he*  an- 
swering said  to  them,  Elias  in- 
deed comes  first  and  will  restore 

12  all  things.  But  I  say  unto  you, 
that  Elias  has  already  come,  and 
they  have  not  known  him,  but 
have  done  unto  him  whatever 
they  would.  Thus  also  the  Son 
of  man  is  about  to  suifer  from** 

1*  them.  Then  the  disciples  under- 
stood that  he  spoke  to  them  of 

1^  John  the  baptist.  And  when  they 
came  to  the  crowd,  a  man,  came 
to  him,  falling  on  his  knees  before 

1^  him,  and  saying.  Lord,  have  mercy 
on  my  son,  for  he  is  lunatic,  and 
Buffers'^  sorely.  For  of  ten  he  falls 
into  the  fire  and  often  into  the 

1*  water ;  and  I  brought  him  to  thy 
disciples  and  they  were  not  able 

17  to  heal  him.  And  Jesus  answer- 
ing said,  0  unbelieving  and  per- 
verted generation,  how  long  shall 
I  be  with  you?  how  long  shall  I 
bear  with  you  ?    Bring  him  here 

18  to  me.    And  Jesus  rebuked  him. 


»  T.  R.  reads  '  Jesus.' 

»>  vno,  the  causative  or  instrumental 
power ;  what  is  vno  (here  Son  of  man) 
being  the  passive  recipient. 

c  Some  re;id  '  is  in  evil  state,'  koucws 
;(ei,  for  KaKoii  ndtrxfi. 

^  Classically,  'ye  shall  be  unable  to  do,' 


and  the  demon  went  out  from 
him,  and  the  boy  was  healed  from 

18  that  hour.  Then  the  disciples, 
coming  to  Jesus  apart,  said  to 
him.  Why  were  not  we  able  to 

-0  cast  him  out  ?  And  Jesus  said  to 
them.  Because  of  your  unbelief; 
for  verily  I  say  unto  you,  If  ye 
have  faith  as  a  grain  of  mustard 
seed,  ye  shall  say  to  this  moun- 
tain, Be  transported  hence  there, 
and  it  shall  transport  itself  ;  and 
nothing   shall   be   impossible''   to 

-1  you.  But  this  kind  does  not  go 
out  but  by  prayer  and  fasting. 

--  And  while  they  abode  in  GaUlee, 
Jesus  said  to  them,  The  Son  of 
man  is  about  to  be  delivered  up 

23  into  [the]  hands  of  men,  and  they 
shall  kiU  him  ;  and  the  third  day 
he  shall  be  raised  up.    And  they 

^  were  greatly  grieved.  And  when 
they  came  to  Capernaum,  those 
who  received  the  didrachmas* 
came  to  Peter  and  said.  Does  your 
teacher  not  pay  the  didrachma  ? 

25  He  says,  Yes.f  And  when  he  came 
into  the  house,  Jesus  anticipated 
him,  saying.  What  dost  thou  think, 
Simon  ?  the  kings  of  the  earth, 
from  whom  do  they  receive  cus- 
tom or  tribute  ?  from  their  own 

28  sons  or  from  strangers  ?  Peter  sr 
says  to  him.  From  strangers. 
Jesus  said  to  him.  Then  are  the 

27  sons  free.  But  that  we  may  not 
be  an  offence  to  them,  go  to  the 
sea  and  cast  a  hook,  and  take  the 
first  fish  that  comes  up,  and  when 


but,  from  use  in  LXX,  applied  to  God, 
in  this  phrase  the  sense  is  '  imjwssible.' 

e  A  Jewish  personal  tribute  to  the 
temple 

f  Or  'surely,'  vaC. 

e  Some  read  '  he.' 


MATTHEW  XVn,  XVIII. 


thou  hast  opened  its  mouth  thou 
wilt  find  a  stater ;  take  that  and 
give  it  to  them  for  me  and  thee. 
XVIII.  In  that  hour  the  disciples 
came  to  Jesus  saying,  Who  then 
is  greatest  ^  in  the  kingdom  of  the 

~  heavens  ?  And  Jesus  having  call- 
ed a  little  child  to  [him],  set  it  in 

3  their  midst  and  said,  Verily  I  say 
to  you,  Unless  ye  are  converted 
and  become  as  little  children,  ye 
will  not  at  all'  enter  into  the  king- 

*  dom  of  the  heavens.  Whoever  J 
therefore  shall  humble  himself  as 
this  little  child,  he  is  the  greatest  ^ 
in  the  kingdom  of  the  heavens ; 

5  and  whosoever  shall  receive  one 
such  Little  child  in  my  name,  re- 

s  ceives  me.  But  whosoever  shaU 
offend''  one  of  these  Little  ones 
who  believe  in  me,  it  were  profit- 
able for  liim  that  a  great  mill- 
stone'  had  been  hung  upon  his 
neck  and  he  sunk  in  the  depths 

7  of  the  sea.  Woe  to  the  world  be- 
cause of  offences  !  "^  For  it  must 
needs  be  that  offences  ^  come ;  yet 
woe  to  that™  man  by  whom  the 

8  offence''  comes !  And  if  thy  hand 
or  thy  foot  offend ''  thee,  cut  them  " 
off  and  cast  [them]  from  thee ;  it  is 
good  for  thee  to  enter  into  life  lame 
or  maimed,  [rather]  than  having 
two  hands  or  two  feet  to  be  cast 

9  into  eternal  fire.  And  if  thine 
eye  offend''  thee,  pluck  it  out  and 
cast  [it]  from  thee  ;  it  is  good  for 


thee  to  enter  into  Life  one-eyed, 
[rather]  than  having  two  eyes  to  be 
!<*  cast  into  the  gehenna  of  fire.     See 
that  ye  do  not  despise  one  of  these 
little  ones ;  for   I   say  unto  you 
that  their  angels  in  [the]  heavens 
continually  behold  the  face  of  my 
Father  who  is  in  [the]  heavens. 
11  For  the  Son  of  man  is  come  to 
1-  save  that  [which  was]  lost.  What 
think  ye  ?  If  a  certain  man  should 
have  a  hundred  sheep,  and  one  of 
them  be  gone  astray,  does  he  not, 
leaving  the  ninety  and  nine  on 
the  mountains,  go  and  seek  the 
1'^  one  that  has  gone  astray  ?     And 
if  it  should  come  to  pass  that  he 
find  it,  verily  I  say  unto  you,  He 
rejoices  more  because  of  it  than 
because  of  the  ninety  and  nine 
'^  not  gone  astray.    So  it°  is  not  the 
win  of    your   Father  who  is   in 
[the]  heavens  that  one  of  these 
'5  Little  ones  should  perish.    But  if 
thy  brother  sin  against  thee,  go,P 
reprove    him  between  thee    and 
him  alone.    If  he  hear  thee,  thou 
'6  hast  gained  thy  brother.     But  if 
he  do  not  hear  thee,  take  with 
thee    one    or   two    besides,  that 
every  matter  may  stand  upon  the 
wordi   of    two  witnesses    or    of 
'7  three.    But  if  he  will  not  listen 
to  them,  teU  it  to  the  assembly ; 
and  if  also  he  wiU  not  listen  to 
the  assembly,  let  him  be  to  thee 
as  one  of  the  nations  and  a  tax- 


*>  fj.eC^<x)v,  i.e.,  comparative,  but  hence 
greater  than  others  ;  only  it  is  thus  cha- 
racteristic, not  personal,  as  6  /jLeyia-To? 
would  be,  '  Greatest '  answers  to  it  in 
English. 

»  Or  '  in  no  wise  :'  ov  ij.iq. 

i  oo-Tis  :  he  who  has  that  character. 

^  That  is,  '  be  a  snare  to  ;'  but  there  is 
no  English  word  which  can  be  carried 
thi-ough.     aKOLvSakov  is  a  trap-fall,  not  a 


stumbling-block. 

I  Literally  an  ass-millstone,  i.e.,  turned 
by  an  ass,  as  too  great  for  the  hand. 

m  Some  read  'to  the  man.' 

n  Many  read  '  it.'  In  this  case  we  must 
read  [it]  instead  of  [them]  after  'cast.' 

0  Literally  '  there  is  no  will  before  your 
Father.'    Compare  chap.  xi.  26. 

p  T.  R.  adds  'and.' 

1  Literally  '  mouth.' 


MATTHEW  XVin,  XIX. 


18  gatherer.  Verily  I  say  to  you, 
Whatsoever  ye  shall  bind  on  the 
earth  shall  be  bound  in  heaven, 
and  whatsoever  ye  shall  loose  on 
the  earth  shall  be  loosed  in  hea- 

18  ven.  Again  I  say  to  you,  that  if 
two  of  you  shall  agree  on  the 
earth  concerning  any  matter, 
whatsoever  it  may  be  that  they 
shall  ask,  it  shall  come  to  them 
from  my  Father  who  is  in  [the] 

20  heavens.  For  where  two  or  three 
are  gathered  together  unto  my 
name,  there  am  I  in  the  midst  of 
them. 

21  Then  Peter  came  to  him  and 
said,  Lord,  how  often  shall  my  bro- 
ther sin  against  me  and  I  forgive 

22  him  ?  until  seven  times  ?  Jesus 
saith  to  him,  I  say  not  to  thee 
until  seven  times,  but  until  seven- 

23  ty  times  seven.  For  this  cause 
the  kingdom  of  the  heavens  has 
become  like  a^  king  who  would 

2^  reckon  with  his  bondsmen.  And 
having  begun  to  reckon,  one  deb- 
tor of  ten  thousand  talents  was 

25  brought  to  him.  But  he  not 
having  anything  to  pay,  his  lord 
commanded  him  to  be  sold,  and 
his  wife,  and  children,  and  every- 
thing   that    he    had,    and    that 

26  payment  should  be  made.  The 
bondsman  therefore  falling  down 
did  him  homage,  saying.  Lord, 
have  patience  with  me  and  I  will 

27  pay  thee  all.  And  the  lord  of  that 
bondsman  being  moved  with  com- 
passion, loosed  him  and  forgave 

28  him  the  loan.    But  that  bonds- 


»  liiterally  '  a  man  a  king.' 

t  T.  R.  has  '  me  '  in  text. 

"  T.  R.  adds  '  all.' 

"  i-rrei,  more  a  consequence  or  motive 
than  a  c;uise.  (See  Matt,  xxvii.  6 ;  Luke  U 
34.     So  eneiSi^irep,  Luke  i.  1.)     Hence 


man  having  gone  out,  found  one 
of  his  feUow-bondsmen  who  owed 
him  a  hundred  denarii.  And  hav- 
ing seized  him,  he  throttled  him, 
saying,  Pay  [me]'  if  thou  owest 

29  anything.  His  fellow-bondsman 
therefore  having  fallen  down  at 
his  feet,  besought  him,  saying. 
Have  patience  with  me  and  I  will 

30  pay  thee.^  But  he  would  not,  but 
went  away  and  cast  him  into 
prison,  until  he  should  pay  what 

31  was  owing.  But  his  fellow-bonds- 
men, having  seen  what  had  taken 
place,  were  greatly  grieved,  and 
went  and  recounted  to  their  lord 

32  all  that  had  taken  place.  Then 
his  lord,  having  called  him  to 
[him],  says  to  him.  Wicked  bonds- 
man !  I  forgave  thee  all  that  debt 
because '  thou   besoughtest  me ; 

33  shouldest  not  thou  also  have  had 
compassion  on  thy  fellow-bonds- 
man,  as  I  also  had  compassion 

^  on  thee  ?  And  his  lord  being 
angry  delivered  him  to  the  tor- 
mentors till  he  paid  all  that  was 

35  owing  to  him.  Thus  also  my 
heavenly  Father  shall  do  to  you 
if  ye  forgive  not  from  your 
hearts  every  one  his  brother."^ 

XIX.  And  it  came  to  pass,  when 
Jesus  had  finished  these  words, 
he  withdrew-^  from  Galilee,  and 
came  to  the  coasts  of  Judea  be- 

2  yond  the  Jordan :  and  great  crowds 
followed  him,  and  he  healed  them 
there. 

3  And  the  Pharisees  came  to  him 
tempting  him,  and  saying,)'  Is  it 


used  when  a  negative  cause,  so  to  speak, 
is  spoken  of. 

"  T.  R.  adds  ra  TrapaTrrcijaaTa  avnDV, 
'their  olfcnces.' 

»  Or  '  took  himself  away.' 

y  T.R.  adds  'to  him.' 


MATTHEW  XIX. 


lawful  for  a   man  to  put  away 

4  his  wife  for  every  cause  ?  But  he 
answering  said  to  them,  Have  ye 
not  read  that  he  who  made"'  [them], 
from   the  beginning   made  them 

5  male  and  female,  and  said.  On 
account  of  this  a  man  shall  leave 
father  and  mother,  and  shall 
be  united  to  his  wife,   and  the 

8  two  shall  be*  one  flesh;  so  that 
they  are  no  longer  two,  but  one 
flesh?  What  therefore  God  has 
joined  together  let  not  man  sepa- 

7  rate.  They  say  to  him,  Why  then 
did  Moses  command  to  give  a 
letter  of  divorce  and  to  send  her 

8  away  P  He  says  to  them,  Moses, 
in  view  of  the  hardness  of  your 
hearts,  allowed  you  to  put  away 
your  wives,  but  from  the  begin- 

8  ning  it  was  not  thus.  But  I  say 
unto  you,  that  whosoever  shall 
put  away  his  wife,  nof*  for  forni- 
cation, and  shall  marry  another, 
commits  adultery ;  and  he  who 
marries  one  put  away  commits 

I*' adultery.  His  disciples  say  to 
him,  If  the  case  of  the  man  be 
so  with  his*:  wife,  it  is  not  good 

11  to  marry.  And  he  said  to  them, 
AU  cannot  receive  this  word,  but 
those  to  whom  it  has  been  given  ; 

12  for  there  are  eunuchs  which '* 
have  been  born  thus  from  [their] 
mother's  womb ;  and  there  are 
eunuchs  who  have  been  made 
eunuchs  of  men";  and  there  are 
eunuchs  who  have  made  eunuchs 


2  It  may  be  translated  '  that  he  who 
made  them  from  the  beginning,'  made 
them,  &c. 

a  Literally  '  to  one  flesh  :'  et?,  '  shall 
become  so,'  '  be  for  it,'  '  though  two  per- 
sons, no  longer  two.'  In  '  but  one'  there 
is  no  eis,  but  simply  crap^  /w.ia.  The  els  is 
probably  a  Hebraism. 

b  T.  R.  reads  '  unless.' 


of  themselves  for  the  sake  of  the 
kingdom  of  the  heavens.  He  that 
is  able  to  receive  [it],  let  him  re- 
ceive [it]. 

13  Then  there  were  brought  to 
him  little  children,  that  he  might 
lay  his  hands  on  them  and 
pray;   but  the  disciples  rebuked 

!■*  them.  But  Jesus  said.  Suffer 
little  children,  and  do  not  hinder 
them  from  coming  to  me  ;  for  the 
kingdom    of    the    heavens   is    of 

1-^  such :  and  having  laid  his  hands 
upon   them,  he  departed  thence. 

18  And  lo,  one  coming  up  to  [him], 
said  to  him,e  Teacher,  what  good 
tiling  shall  I  do  that  I  may  have 

17  life  eternal  ?  And  he  said  to 
him.  What  askest  thou  me  con- 
cerning goodness  ?  one  is  good.^ 
But  if  thou  wouldest  enter  into 

IS  hfe,  keep  the  commandments.  He 
says  to  him.  Which  ?  And  Jesus 
said,  Thou  shalt  not  kill,  Thou 
shalt  not  commit  adultery.  Thou 
shalt  not  steal.  Thou  shalt  not  bear 

19  false  witness ;  Honour  thy?  father 
and  thy&  mother,  and  Thou  shalt 

20  love  thy  neighbour  as  thyself.  The 
young  man  says  to  him.  All  these 
have  I  kept;^  what  lack   I  yet? 

21  Jesus  says  to  him.  If  thou  wouldest 
be  perfect,  go,  sell  what  thou  hast 
and  give  to  [the]  poor,  and  thou 
shalt  have  treasure  in   heaven ; 

22  and  come,  follow  me.  But  the 
young  man,  having  heard  the 
word,  went  away  grieved,  for  he 


d  oiTtves,  '  who  are  such  as  have,'  &c. 

e  T.  R.  adds  '  good.' 

<■  T.  R.  reads  '  why  callest  thou  me 
good  ?  no  one  is  good  save  God  alone.' 

s  Tov  and  •nji'.  Literally  '  the  father  and 
the  mother.'  T. R.  adds  crov,  'thy'  to 
father. 

h  Some  add  '  from  my  youth.' 


MATTHEW  XIX,  XX. 


23  had  great  possessions.  And  Jesus 
said  to  his  disciples,  Verily  I  say 
unto  you,  A  rich  man  shall  with 
difficulty  enter  into  the  kingdom 

2*  of  the  heavens ;  and  again  I  say 
unto  you,  It  is  easier  for  a  camel  to 
go  through  a  needle's  eye  than 
for  a  rich  man  to  enter  into  the 

25  kingdom  of  God.  And  when  the 
disciples  heard  it  they  were  ex- 
ceedingly astonished,  saying.  Who 

^  then  can  be  saved  ?  But  Jesus, 
looking  at  [them],  said  to  them, 
With  men  this  is  impossible  ;  but 
with  God  aU  tilings  are  possible. 

2"  Then  Peter  answering  said  to  him, 
Behold,  w'e  have  left  all  and  fol- 
lowed thee ;  what  then  shall  hap- 

28  pen  to  us  ?  And  Jesus  said  to 
them,  Verily  I  say  unto  you, 
That  ye  who  have  followed  me, 
in  the  regeneration  when  the  Son 
of  man  shall  sit  down'  upon  his 
throne  of  glory,  ye  also  shall  sit 
on  twelve  thrones,   judging  the 

29  twelve  tribes  of  Israel.  And 
every  one  whoJ  has  left  houses, 
or  brethren,  or  sisters,  or  father, 
or  mother,  or  wife,  or  children,  or 
lands,  for  my  name's  sake,  shall 
receive  a  hundredfold,  and  shall 

30  inherit  life  eternal  ;  but  many 
first  shall  be  last,  and  last  first. 
(XX.)  For  the  kingdom  of  the 
heavens  is  like  a"*  householder 
who  went  out  with  the  early 
mom  to   hire   workmen   for   his 

2  vineyard.      And    having    agreed 
with  the  workmen  for  a  denarius 


>  '  To  sit  on.'  or  '  sit  down'  is  the  active 
voice  of  KaOi^oi,  '  sit.'  Here  it  is  the 
middle  voice. 

J  T.  R.  haso?:  the  better  reading  seems 
to  be  o<7-Tis,  'he  who  is  such  as,'  but  is  ex- 
pressed the  same  lu  EntfUsh 

k  Literally  '  a  man  a  householder.' 


the  day,   he  sent  them  into  his 

3  vineyard.  And  having  gone  out 
about  [the]  third  hour,  he  saw 
others   standing   in  the   market- 

*  place  idle ;  and  to  them  he  said, 
Go  also  ye  into  my  vineyard,  and 
whatever  may  be  just  I  will  give 
you.    And  they  went  their  way. 

5  And  again,  having  gone  out  about 
the  sixth  and  ninth  hour,  he  did 

*5  likewise.  But  about  the  eleventh 
hour,'  having  gone  out,  he  found 
others  standing,™  and  says  to  them. 
Why  stand  ye  here  aU  the  day 

7  idle  ?  They  say  to  him.  Because 
no  man  has  hired  us.  He  says  to 
them,  Go  also  ye  into  the  vine- 
yard [and  whatsoever  may  be  just 

8  ye  shall  receive]."  But  when  the 
evening  was  come,  the  lord  of 
the  vineyard  says  to  his  steward, 
Call  the  workmen  and  pay  them 
their  wages,  beginning  from  the 

0  last  even  to  the  first.  And  when 
they  [who  came  to  work]  about 
the  eleventh  hour  came,  they  re- 

10  ceived  each  a  denarius.  And  when 
the  first  came,  they  supposed  that 
they  would  receive  more,  and  they 
received  also  themselves  each  a 

11  denarius.  And  on  receiving  it 
they  murmured  against  the  master 

12  of  the  house,  saying,  These  last 
have  worked  one  hour,  ajid  thou 
hast  made  them  equal  to  us  who 
have  borne  the  burden  of  the  day 

13  and  the  heat.  But  he  answering 
said  to  one  of  them,  [My]  friend, 
I  do  not  wrong  thee.    Didst  thou 


I  Many  leave  out  '  hour.' 

">  T.  R  adds  '  idle.' 

n  The  clause  inclosed  in  f  ]  is  doubtful. 
But  Meyer  remarks  that,  if  borrowed  from 
ver.  4.  it  would  be  'I  will  give  you,"  not 
'  ye  shall  receive.' 


MATTHEW  XX,  XXI. 


not  agree  with  me  for  a  denarius  ? 
^4  Take  what  is  thine  and  go.    But 

it  is  my  will  to  give  to  this  last 
15  even  as  to  thee  :  is  it  not  lawful 

for  me  to  do  what  I  will  in  my 

own  affairs  ?  Is  tliine  eye  evil  be- 
1*5  cause  I  am  good  ?     Thus  shall 

the  last  be  first,  and  the  first  last ; 

for  many  are  called  [ones],  but  few 

chosen  [ones]. 

17  And  Jesus,  going  up  to  Jeru- 
salem, took  the  twelve  disci- 
ples °  with    [him]    apart   in  the 

18  way,  and  said  to  them,  Behold, 
we  go  up  to  Jerusalem,  and  the 
Son  of  man  will  be  delivered  up 
to  the  chief  priests  and  scribes, 
and  they  will    condemn   him  to 

10  death ;  and  they  will  deliver  him 
up  to  the  nations  to  mock  and  to 
scourge  and  to  crucify,  and  the 
third  day  he  shall  rise  again, 

20  Then  came  to  him  the  mother 
of  the  sons  of  Zebedee,  with  her 
sons,  doing  homage,  and  asking 

21  something  of  him.  And  he  said 
to  her.  What  wilt  thou  ?  She  says 
to  him.  Speak  [the  word]  that 
these  my  two  sons  may  sit,  one  on 
thy  right  hand  and  one  on  thy  p 

22  left  in  thy  kingdom,  -And  Jesus 
answering  said.  Ye  know  not 
what  ye  ask.  Can  ye  drink  the 
cup  which  I  am  about  to  drink  ?  i 
They   say  to  him,  We  are  able. 

23  And  he  saith  to  them.  Ye  shall 
drink  indeed  my  cup,q  but  to  sit 
on  my  right  hand  and  on  my  left 
is  not  mine  to  give  but  to  those 
for  whom  it  is  prepared  of   my 

24  Father,      And    the    ten,   having 


0  Some  omit  *  disciples.' 
P  T.  R.  omits  '  thy.' 

1  T  R.  adds  (from  Mark)  'or  be  bap- 
tized with  the  baptism  that  I  am  baptized 


heard  of  it,  were  indignant  about 

25  the  two  brothers.  But  Jesus 
having  called  them  to  [him],  said, 
Ye  know  that  the  rulers  of  the 
nations  exercise  lordship  over 
them,  and  the  great  exercise  au- 

26  thority  over  them,  >■  It  shall  not 
be  thus  amongst  you,  but  whoso- 
ever would  be  great  among  you 

27  let  him  **  be  your  servant ;  and 
whosoever  would  be  first  among 
you  let  him  ^  be  your  bondsman ; 

28  as  indeed  the  Son  of  man  did  not 
come  to  be  served,  but  to  serve, 
and  to  give  his  life  a  ransom  for 
many, 

29  And  as  they  went  out  from 
Jericho  a  great  crowd    followed 

^  him.  And  lo,  two  blind  men, 
sitting  by  the  wayside,  having 
heard  that  Jesus  was  passing  by, 
cried  out,  saying,  Have  mercy  on 

31  us.  Lord,  Son  of  David.  But  the 
crowd  rebuked  them,  that  they 
might  be  silent.  But  they  cried 
out  the  more,  saying.  Have  mercy 

32  on  us.  Lord,  Son  of  David,  And 
Jesus,  having  stopped,  called  them 
and   said,   What  will  ye   that  I 

33  shall  do  to  you  ?  They  say  to 
him.  Lord,  that  our  eyes  may  be 

34  opened.  And  Jesus,  moved  with 
compassion,  touched  their  eyes; 
and  immediately  their  eyes  had 
sight  restored  to  them,  and  they 
followed  him, 

XXI.  And  when  they  drew  near  to 
Jerusalem  and  came  to  Beth- 
phage,  at  the  mount  of  OKves, 
then    Jesus    sent   two  disciples, 

2  saying  to  them.  Go  into  the  vil- 


with?'  and  the  same  in  verse  23. 
r  T.  R.  adds  'but.' 
s  Some  read  '  shall  be,'  and  so  in  verse 

27. 


MATTHEW  XXI. 


lage  oyer  against  you,  and  imme- 
diately ye  will  find  an  ass  tied 
and  a  colt  with  it;  loose  [them] 

3  and  lead  [them]  to  me.  And  if 
any  one  say  anything  to  you,  ye 
shall  say,  The  Lord  has  need  of 
them,   and   straightway    he    will 

4  send  them.  But  all  *  this  came  to 
pass,  that  that  might  be  fulfilled 
which  was  spoken  by  the  prophet, 

5  saying.  Say  to  the  daughter  of 
Zion,  Behold,  thy  king  cometh  to 
thee,  meek,  and  mounted  upon  an 
ass,  and  a  colt  the  foal"  of  an  ass. 

6  But  the  disciples,  having  gone  and 
done  as  Jesus  had,  ordered  them, 

7  brought  the  ass  and  the  colt  and 
put  their  garments  upon  them, 

8  and  he  sat  on  them.'  But  a  very 
great  crowd  strewed  their  own 
garments  on  the  way,  and  others 
kept  cutting  down  branches  from 
the  trees  and  strewing  them  on  the 

s  way.  And  the  crowds  who  went 
before  and  who  followed  cried, 
saying,  Hosanna  to  the  Son  of 
David  ;  blessed  [be]  he  who  comes 
in  the  name  of  [the]  ^  Lord ;  ho- 

^0  sanna  in  the  highest.  And  as  he 
entered  into  Jerusalem,  the  whole 
city  was  moved,  saying.  Who  is 

1^  this  ?  And  the  crowds  said.  This 
is  Jesus  the  prophet,    who   [is] 

12  from  Nazareth  of  Galilee.  And 
Jesus  entered  into  the  temple  ^  of 
God,  and  cast  out  all  that  sold 
and  bought  in  the  temple,"  and 
overthrew  the  tables  of  the  money- 
changers and  the  seats  of  those 

18  that  sold  the  doves.  And  he  says 
to  them.  It  is  written.  My  house 


Many  leave  out  '  all.' 

Literally  *  son,'  from  Hebrew. 

T.  R.  reads  '  they  set  [him]  on  them  ' 

Kupio?,  without  the  article,  for  Jeho- 


shall  be  called  a  house  of  prayer, 

but  ye  have  made  ity  a  den  of  rob- 

^*  bers.    And  blind  and  lame  came 

to  him  in  the  temple,^  and    he 

15  healed  them.  And  when  the  chief 
priests  and  the  scribes  saw  the 
wonders  which  he  wrought,  and 
the  children  crying  in  the  temple* 
and  saying,  Hosanna  to  the  Son 
of  David,  they  were    indignant, 

16  and  said  to  him,  Hearest  thou 
what  these  say  ?  And  Jesus  saith 
to  them.  Yea;  have  ye  never 
read.  Out  of  the  mouth  of  babes 
and  sucklings  thou  hast  perfected 

17  praise  ?  And  leaving  them  he 
went  out  of  the  city  to  Bethany, 
and  there  he  passed  the  night. 

18  But  early  in  the  morning,  as  he 
came  back  into  the  city,  he  hun- 

19  gered.  And  seeing  one  fig-tree  in 
the  way,  he  came  to  it  and  found 
nothing  on  it  but  leaves  only. 
And  he  saith  to  it.  Let  there  be 
never  more  fruit  of  thee  for  ever. 
And  the  fig-tree  was  immediately 

20  dried  up.  And  when  the  disciples 
saw  [it]  they  wondered,  saying. 
How  immediately  is  the  fig-tree 

21  dried  up  !  And  Jesus  answering 
said  to  them.  Verily  I  say  to 
you.  If  ye  have  faith,  and  do  not 
doubt,  not  only  shall  ye  do  what 
[is  done]  to  this  fig-tree,  but  even 
if  ye  should  say  to  this  mountain, 
Be  thou  taken  away  and  be  thou 
cast  into  the  sea,  it  shall  come  to 

22  pass.  And  aU  things  whatsoever 
ye  shall  ask  in  prayer,  believing, 
ye  shall  receive. 

23  And  when    he  came    into  the 


vahas  a  name. 

»  iepoi/,  the  general  buildings,  not  the 
vao?. 

y  Many  read  '  make  it' 


MATTHEW  XXI. 


temple  the  chief  priests  and  the 
elders  of  the  people  came  to  him 
[as  he  was]  teaching,  saying,  By 
what  authority  doest  thou  these 
things  ?  and  who  gave  thee  this 

24  authority  ?  And  Jesus  answer- 
ing said  to  them,  I  also  wiU  ask 
you  one  thing,  which  if  ye  tell 
me,  I  also  will  tell  you  by  what 

25  authority  I  do  these  things  :  The 
baptism  of  John,  whence  was  it  ? 
of  heaven  or  of  men  P  And  they 
reasoned  among  themselves  say- 
ing. If  we  should  say,  Of  heaven, 
he    wiU    say    to    us.    Why   then 

26  have  ye  not  believed  him  ?  but 
if  we  should  say.  Of  men,  we 
fear  the  crowd,  for  aU  hold  John 

27  for  a  prophet.  And  answering 
.  Jesus  they  said,  We  do  not  know. 

He  also  said  to  them.  Neither  do 
I  teU  you  by  what  authority  I  do 

28  these  things.  But  what  think  ye  ? 
A  man  had  two  children,  and  com- 
ing to  the  first  he  said.  Child, 
go  to-day,  work  in  my  vineyard. 

29  And  he  answering  said,  I  wiU 
not,    but    afterwards    repenting 

30  himseK  he  went.  And  coming 
to  the  second  he  said  likewise; 
and  he  answering  said,  I  [go],  sir, 

31  and  went  not.  Which  of  the  two 
did  the  wiU  of  the  father  ?  They 
say  to  him,  The  first.  Jesus  says 
to  them,  Verily  I  say  to  you  that 
the  tax-gatherers  and  the  harlots 
go  into  the  kingdom  of  God  before 

32  you.  For  John  came  to  you  in 
the  way  of  righteousness,  and  ye 
believed  him  not:   but  the  tax- 


«  Literally  '  a  man  a  householder.'  T.R. 
reads  '  a  certain  man  a,'  &c. 

»•  There  is  no  good  English  word  for 
this  :  out  of  England  it  is  quite  general 
that  a  part  of  the  fruit  or  wine  is  paid  in 
kind  according  to  agreement,  instead  of  a 


gatherers  and  the  harlots  believed 
him ;  but  ye  when  ye  saw  [it]  re- 
pented not  yourselves  afterwards 
to  believe  him. 

33  Hear  another  parable  :  There 
was^  a  householder  who  planted 
a  vineyard,  and  made  a  fence 
round  it,  and  dug  a  winepress  in 
it,  and  built  a  tower,  and  let  it 
out    to    husbandmen,    and    went 

3*  away  out  of  the  country.  But 
when  the  time  of  fruit  drew 
near,  he  sent  his  bondsmen  to 
the  husbandmen   to   receive  his 

3o  fruits.  And  the  husbandmen 
took  his  bondsmen,  and  beat  one, 
killed  another,   and  stoned  ano- 

36  ther.  Again  he  sent  other  bonds- 
men more  than  the  first,  and  they 

37  did  to  them  in  like  manner.  And 
at  last  he  sent  to  them  his  son, 
saying,   They  will   have   respect 

38  for  my  son.  But  the  husband- 
men, seeing  the  son,  said  among 
themselves.  This  is  the  heir ;  come 
let  us  kill  him  and  possess  his 

39  inheritance.  And  they  took  him, 
and  cast  him  out  of  the  vineyard, 

■^0  and  slew  him.  When  therefore 
the  lord  of  the  vineyard  comes, 
what  shall  he  do  to  those  hus- 

41  bandmen  ?  They  say  to  him.  He 
will  miserably  destroy  those  evil 
[men],  and  let  out  the  vine- 
yard to  other  husbandmen,  who 
shall  render*  him  the  fruits   in 

42  their  seasons.  Jesus  saith  to 
them,  Have  ye  never  read  in  the 
scriptures.  The  stone  which  the 
builders  rejected,  that  has  become 


fixed  rent.  So  with  all  kinds  of  produce. 
But  we  can  hardly  say  'pay  fi-uits,'  nor 
' give,'  nor  indeed  '  render;'  but  there  is 
nothing  better  than  this  last.  The  usage 
makes  the  meaning  plain,  and  the  use  of 
aTToSuxrei,. 


MATTHEW  XXI,  XXII. 


the  head  of  the  corner  ?  This 
is  of  [the]  Lord,  and  it  is  won- 

^  derful  in  our  eyes  !  Therefore 
I  say  to  you,  that  the  kingdom 
of  God  shall  be  taken  from  you 
and   shall  be  given  to  a  nation 

^  producing  the  fruits  of  it.  And 
he  that  falls  on  this  stone  shall 
be  broken,  but  on  whomsoever  it 
shall   fall,  it   shall   grind  him  to 

^  powder.  And  the  chief  priests 
and  the  Pharisees,  having  heard 
his  parable,  knew  that  he  spoke  i* 

^  about  them.  And  seeking  to  lay 
hold  of  him,  they  were  afraid  of 
the  crowds,  because  they  held  him 
for  a  prophet. 

XXII.  And  Jesus  answering  spoke 
to  them  again  in  parables,  saying, 

2  The  kingdom  of  the  heavens  has 
been  made  like  to  a  king  who 
made  a  wedding  feast  for  his  son, 

3  and  sent  his  bondsmen  to  call  the 
persons  invited  to  the  wedding 
feast,  and  they  would  not  come. 

*  Again  he  sent  other  bondsmen, 
saying,  Say  to  the  persons  invited, 
Behold,  I  have  prepared  my  din- 
ner ;  my  oxen  and  my  fatted  beasts 
are  kiUed,  and  all  things  ready ; 

5  come  to  the  wedding  feast.  But 
they  made  light  of  it,  and  went, 
one  to  his  own  land,  and  another 

6  to  his  commerce.  And  the  rest, 
laying  hold  of  his  bondsmen,  in- 

7  suited  and  slew  [them].  And 
[when]  the  king^^  [heard  of  it  he] 
was  wroth,  and  having  sent  his 


•»  Literally  'speaks.' 

'^  I  suppose  Sin.  and  Vat.,  which  have 
only  '  and  the  king  was  wroth,'  have 
probably  the  true  reading,  approved  by 
Meyer,  and  Alford  after  him.  Some 
Greek  and  Latm  copies,  iis  D.,  Cant., 
Bri.x:.,  add  'that  king.'  Tisch.  (Ed.  vii. : 
in  his  last  he  follows  n)  koI  oKouaa?  6  /3. 


forces,  destroyed  those  murderers 
®  and  burnt  their  city.    Then  he 
says  to  his  bondsmen.  The  wed- 
ding feast  is  ready,  but  those  in- 
^  vited  were  not  worthy  ;  go  there- 
fore into  the  thoroughfares  of  the 
highways,  and  as  many  as  ye  shall 
find  invite  to  the  wedding  feast. 
^^  And  those  bondsmen  went    out 
into  the  highways  and  brought  to- 
gether aU  as  many  as  they  found, 
both  evil  and  good  ;  and  the  wed- 
ding  feast  was    furnished   with 

11  guests.  And  the  king  having 
gone  in  to  see  the  guests,  beheld 
there  a  man  not  clothed  with  a 

12  wedding  garment.  And  he  says 
to  him,  [My]  friend,  how  camest 
thou  in  here  not  having  on  a 
wedding  garment  ?    But  he  was 

1^  speechless.  Then  said  the  king 
to  the  servants,  Bind  him  feet 
and  hands,  and  take  him  away,"!  1 
and  cast  him  out  into  the  outer 
darkness :  there  shall  be  the  weep- 
ing and  the  gnashing  of  teeth. 

1*  For  many  are  called  ones,  but 
few  chosen  ones. 

15  Then  went  the  Pharisees  and 
held  a  council  how  they  might 

18  ensnare  him  in  speaking.  And 
they  send  out  to  him  their  disci- 
ples with  the  Herodians,  saying, 
Teacher,  we  know  that  thou  art 
true  and  teachest  the  way  of  God 
in  truth,  and  troublest  thyself 
about  no  one,  for  thou  regardest 

17  not  men's  person ;  tell  us  therefore 


eicflvo^.  Gries.,  Lach.,  as  in  T.  R  So  I 
have  left  the  T.  R.  and  added  this  note. 
Matthaii  has  <.  i.  6  /3.  eKelvo^. 

<•  The  readings  vary  here,  w,  C,  A  have 
'  take  him  .away  ;'  so  Tisch.  B  leaves  it 
out;  so  Meyer,  whom  Alford  fullows. 
The  sense  remains  unchanged.  Z  is  muti- 
lated.   I  have  not  altered  therefore  T.R. 


MATTHEW  XXII,  XXIII. 


what  thou  thinkest :  Is  it  lawful 
to  give  tribute  to  Caesar  or  not? 

IS  But  Jesus,  knowing  their  wicked- 
ness, said.  Why  do  ye  tempt  me, 

10  hypocrites  ?  Shew  me  the  money 
of  the  tribute.      And  they  pre- 

20  sented  to  him  a  denarius.  And 
he  says  to  them,  Whose  [is]  this 

21  image  and  superscription  ?  They 
say  to  him,  Caesar's.  Then  he 
says  to  them.  Pay  then  the  things 
of    Coesar    to    Caesar,    and    the 

22  things  of  God  to  God.  And  when 
they  heard  [him],  they  wondered 
and  left  him,  and  went  away. 

23  On  that  day  came  to  him  Sad- 
ducees,  who  say  there  is  no  resur- 
rection, and  they  demanded  of  him, 

24  saying.  Teacher,  Moses  said,  If  any 
one  die,  not  having  children,  his 
brother  shall  marry«  his  wife  and 
shall  raise  up  seed  to  his  brother. 

25  Now  there  were  with  us  seven 
brethren  ;  and  the  first  having 
married  died,  and  not  having 
seed,  left  his  wife  to  his  brother. 

2«  In  like  manner  also  the  second 
and    the  third,   unto  the    seven. 

27  And  last  of  all  the  woman  also 

28  died.  In  the  resurrection  there- 
fore of  which  of  the  seven  shall 

20  she  be  wife,  for  all  had  her  ?  And 
Jesus  answering  said  to  them,  Ye 
err,  not  knowing  the   scriptures 

^  nor  the  power  of  God.  For  in  the 
resurrection  they  neither  marry 
nor  are  given  in  marriage,  but 
are  as  angels  of  God  in  heaven. 

5^1  But  concerning  the  resurrection 
of  the  dead,  have  ye  not  read  what 
was  spoken  to  you  by  God,  saying, 

32  I  am  the  God  of  Abraham,  and 


e  eirtyaja/Spevo-ec,  here  only  (see  Gen. 
xxxviii.  8) ;  it  refers  to  the  Leviiical  law 
aud  previous  usage. 


the  God  of  Isaac,  and  the  God  of 
Jacob  ?    God  is  not  God  of  [the] 

33  dead,  but  of  [the]  living.  And 
when  the  crowds  heard  it  they 
were  astonished  at  his  doctrine. 

34  But  the  Pharisees,  having  heard 
that  he  had  put  the  Sadducees  to 
silence,  were  gathered  together. 

35  And  one  of  them,  a  lawyer,  de- 
ma.nded,  tempting  liim,  and  say- 

36  ing,  Teacher,  which  is  the  great 

37  commandment  in  the  law  ?  And 
hef  said  to  him,  Thou  shalt  love 
[the]  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and 

3S  with  aU  thy  mind.     This  is  [the] 

great  and  firsts  commandment. 
30  And  [the]  second  is  like  it,  Thou 

shalt  love  thy  neighbour  as  thy- 
^  self.  On  these  two  commandments 

the  whole  law  and  the  prophets 

hang. 

41  But  the  Pharisees  being  gath- 
ered   together,  Jesus    demanded 

42  of  them,  saying.  What  think 
ye  concerning  the  Christ?  whose 
son  is  he  ?      They  say  to  him, 

43  David's.  He  saith  to  them.  How 
then    does  David   in  Spirit   call 

44  him  Lord,  saying.  The  Lord  said 
to  my  Lord,  Sit  on  my  right  hand 
until  I  put  tliine  enemies  under'' 

45  thy  feet  ?    If  therefore  David  call 

46  him  Lord,  how  is  he  his  son  ?  And 
no  one  was  able  to  answer  him  a 
word,  nor  did  any  one  dare  from 
that  day  to  question  him  any  more. 
(XXIII.)    Then  Jesus  spoke  to  the 

2  crowds  and  to  his  disciples,  say- 
ing, The  scribes  and  the  Pharisees 

3  have  set  down  in  Moses'  seat :  aU 
things  therefore,  whatever  they 


(  T.  R.  reads  '  Jesus.' 

e  T.  R.  reads  '  first  and  great.' 

^  T.  R.  reads  '  as  footstool  of.' 


MATTHEW  XXin. 


may  tell  you,  do  and  keep.'  But 
do  not  after  their  works,  for  they 

*  say  and  do  not,  butJ  bind  burdens 
heavy  and  hard  to  bear,  and  lay 
them  on  the  shoulders  of  men, 
but  will  not  move  them  with  their 

5  finger.  And  all  their  works  they 
do  to  be  seen  of  men :  for''  they 
make  broad  their  phylacteries  and 
enlarge  the  borders  [of  their  gar- 

8  ments],'  and  love  the  chief  place 
in  feasts  and  the  chief  seats  in  the 

7  synagogues,  and  salutations  in 
the  markets,  and  to  be  called  of 

8  men,  Eabbi,  Eabbi.  .But  ye,  be 
not  ye  called  Eabbi;  for  one  is 
your  insti'uctor,™  the  Christ,  and 

^  all  ye  are  brethren.  And  call  not 
[any  one]  your  father  upon  the 
earth;  for  one  is  your  Father,  he 

10  who  is  in  the  heavens.  Neither 
be  called  instructors ;'"  for  one  is 

11  your  instructor,  the  Christ.  But 
the  greatest  of  you  shall  be  your 

12  servant.  And  whoever  shall  ex- 
alt himself  shall  be  humbled,  and 
whoever  shall  humble  himself 
shall  be  exalted. 

13  Woe  unto  you,  scribes  and  Pha- 
risees, hypocrites,  for  ye  shut  up 
the  kingdom  of  the  heavens  be- 
fore men ;  for  ye  do  not  enter, 
nor  do  ye  suffer  those  that  are 

15  entering  to  go  in."  Woe  to  you, 
scribes  and  Pharisees,  hypocrites, 
for  ye  compass  the  sea  and  the 
dry  [land]  to  make  one  i^roselyte, 
and  when  he  is  become  [such],  ye 


>  T.  R.  reads  '  to  keep,  keep  and  do.' 
J  T.  R.  reads  '  for.'     'They'  would  then 

be  added.     '  For  they.' 
^  T  R.  reads  'but'  or  'and.' 
•  T.  R.  has  '  of  their  gai'ments'  in  text. 
«n  Or  '  guide.' 
n  T.  R.  adds  'Woe  to  you,  scribes  and 

Pharisees,  hypocrites,  for  ye  devour  the 


make  him  twofold  more  the  son 

1^  of  gehenna  than  yourselves.  Woe 
to  you,  blind  guides,  who  say, 
Whosoever  shall  swear  by  the 
temple,o  it  is  nothing ;  but  whoso- 
ever shall  swear  by  the  gold  of 

1'  the  temple,"  he  is  a  debtor.  Fools 
and  blind,  for  which  is  greater, 
the  gold  or  the  temple  which  sanc- 

is  tifies  the  gold  ?  And,  Whosoever 
shall  swear  by  the  altar,  it  is  no- 
thing ;  but  whosoever  shaU  swear 
by  the  gift  that  is  upon  it  is  a 

18  debtor.  Fools  and  blind,  for  which 
is  greater,  the  gift  or  the  altar 

20  which  sanctifies  the  gift  ?  He 
therefore  that  swears  by  the  altar 
swears  by  it,  and  by  all  things 

21  that  are  upon  it.  And  he  that 
swears  by  the  temple «  swears  by 
it  and  by  him  that  dwells?  in  it. 

22  And  he  that  swears  by  heaven 
swears  by  the  throne  of  God  and 

23  by  him  that  sits  upon  it.  Woe  to 
you,  scribes  and  Pharisees,  hypo- 
crites, for  ye  pay  tithes  of  mint  and 
anise  and  cummin,  and  ye  have 
left  aside  the  weightier  matters 
of  the  law,  judgment  and  mercy 
and  faith  :  these  ye  ought  to  have 
done    and   not    have    left    those 

24  aside.  Blind  guides,  who  strain 
out  the  gnat,  but  drink  down  the 

25  camel.  Woe  to  you,  scribes  and 
Pharisees,  hypocrites,  for  ye  purge 
the  outside  of  the  cup  and  of  the 
dish,  but  within  are  fuU  of  rapine 

28  and  intemperance.^    Blind  Phari- 


houses  of  widows,  and  as  a  pretext  make 
long  prayers.  For  this  rea.=on  ye  shall 
receive  more  abimdant  judgment.'  Ver.  14. 

o  faos,  the  house,  properly  speaking. 

p  Or  '  has  dwelt,  or  taken  his  abode  in 

it  :'    KaTOlKYjO-aVTI.  for  KaTOlKOVVTi. 

q  Or    'self-indulgence,'   want  of   self- 
restraint  in  feeding  one's  lust  in  any  way. 


MATTHEW  XXIII,  XXIV. 


see,  clean  first  the  inside  of  the 
cup  and  of  the  dish,  that  their 
outside  also  may  become  clean. 
^  Woe  to  you,  scribes  and  Phari- 
sees, hypocrites,  for  ye  are  Kke 
whited  sepulchres,  which  i  appear 
beautiful  outwardly,  but  within 
are  full  of  dead  men's  bones  and 

28  all  uncleanness.  Thus  also  ye, 
outwardly  ye  appear  righteous  to 
men,  but  within  are  full  of  hypo- 

29  crisy  and  lawlessness.  Woe  to 
you,  scribes  and  Pharisees,  hypo- 
crites, for  ye  build  the  tombs  of 
the  prophets  and  adorn  the  monu- 

30  ments  of  the  just,  and  ye  say.  If 
we  had  been  in  the  days  of  our 
fathers  we  would  not  have  been 
partakers  with  them  in  the  blood 

31  of  the  prophets.  So  that  ye  bear 
witness  of  yourselves  that  ye  are 
the  sons  of  those  who  slew  the 

32  prophets  :  and  ye,  fill  ye  up  the 
83  measure  of    your  fathers.      Ser- 
pents,  offspring   of    vipers,   how 
should  ye  escape  the  judgment  of 
gehenna  ? 

34  Therefore,  behold,  I  send  unto 
you  prophets,  and  wise  men,  and 
scribes;  and  [some]  of  them  ye 
will  kill  and  crucify,  and  some  of 
them  ye  will  scourge  in  your  syna- 
gogues, and  will  persecute  from 

35  city  to  city ;  so  that  aU  righ- 
teous blood  shed  upon  the  earth 
should  come  upon  you,  from  the 
blood  of  righteous  Abel  to  the 
blood  of  Zacharias,  son  of  Bara- 
chias,  whom  ye  slew  between  the 

3«  temple^  and  the  altar.    Yerily  I 


1  olVii'es,  which  are  such  as. 

>■  vaos. 

'  ov  /W.7J,  stronger  than  '  not.' 

*  Kupios  without  an  article,  for  Jehovah. 

"  lepoi/,  the  whole  system  of  buildings. 


say  unto  you,  All  these  things 
shall  come  upon  this  generation. 

37  Jerusalem,  Jerusalem,  [the  city] 
that  kOls  the  prophets  and  stones 
those  that  are  sent  unto  her,  how 
often  would  I  have  gathered  thy 
children  as  a  hen  gathers  her 
chickens  under  her  wings,  and  ye 

3S  would  not !  behold,  your  house  is 

39  left  unto  you  desolate,  for  I  say 
imto  you.  Ye  shall  in  no  =*  wise  see 
me  henceforth  until  ye  say,  Bless- 
ed [be]  he  that  comes  in  the  name 
of  [the]  t  Lord. 

XXIV.  And  Jesus  went  forth  and 
went  away  from  the  temple,"  and 
his  disciples  came  to  [him]  to 
point  out  to  him  the  buildings  of 

2  the  temple."  And  he  answering '^ 
said  to  them.  Do  ye  not  see  all 
these  things  ?  VerUy  I  say  to 
you.  Not  a  stone  shall  be  left  here 
upon  a  stone  which  shall  not  be 

3  thrown  down.  And  as  he  was 
sitting  upon  the  mount  of  Olives 
his  disciples  came  to  him  privately, 
saying,  TeU  us,  when  shall  these 
things  be,  and  what  is  the  sign  of 
thy  coming  and  [the]  "^  completion 

4  of  the  age  ?  And  Jesus  answer- 
ing said  to  them,  See  that  no  one 

5  mislead  you.  For  many  shall 
come  in  my  name,  saying,  J  am 
the  Christ,  and  they  shall  mislead 

6  many.  But  ye  will  hear  of  wars 
and  rumours  of  wars.  See  that  ye 
be  not  disturbed;  for  all  [these] 
things  must  take  place,  but  it  is 

7  not  yet  the  end.  For  nation  shall 
rise  up  against  nation,  and  king- 


'  T.  R.  reads  *  and  Jesus  said. ' 
"■  Some  read  '  coming,  and  of  the, '  i.e. , 
have  a  second  article.     The  omission  of 
the  article  in  Greek  brings  the  two  words 
under  one  head. 


MATTHEW  XXIV. 


dom  against  kingdom  ;  and  there 

shall  be  famines,  and  pestilences, 

and  earthquakes  in  divers  places. 

8  But  all  these  are  the  beginning  of 

8  throes.    Then  shall  they  deliver 

you  up  to  tribulation,  and   shall 

kill  you ;  and  ye  shall  be  hated  of 

all    the    nations   for  my  name's 

i<>  sake.     And  then  will    many  be 

offended,    and    will    deliver    one 

another  up,  and  hate  one  another ; 

11  and  many  false  prophets  shall  a- 

12  rise  and  shall  mislead  many  ;  and 
because  lawlessness  shall  prevail,'' 
the  love  of  they  most  shall  grow 

13  cold ;  but  he  that  has  endured  to 
1*  the  end  he  shall  be  saved.    And 

these  glad  tidings  of  the  kingdom 
shall  be  preached  in  the  whole 
habitable  earth  for  a  witness  to 
all  the    nations,   and  then   shall 

15  come  the  end.  When  therefore 
ye  shall  see  the  abomination  of 
desolation,  which  is  spoken  of  by 
Daniel  the  prophet,  standing  in 
[what  is  a]  holy  place,^  (let  him 

18  that  reads  understand,)  then  let 
those  who  are  in  Judaea  flee  to  the 

17  mountains  ;  let  not  him  that  is  on 
the  house  come  down  to  take  the  * 

18  things  out  of  his  house ;  and  let 
not  him  that  is  in  the  field  turn 

18  back  to  take  his  garment.''  But 
woe  to  those  that  are  with  child, 
and  those  that  give  suck  in  those 

20  days.    But  pray  that  your  flight 

»  Or  '  has  been  multiplied.' 

y  TO)!/  TToAAtoi/,  'the  mass,'  but  here  that 
would  tend  to  give  the  idea  of  the  mass 
of  the  people,  not  professors. 

»  '  The  holy  place '  leads  the  mind  to 
search  what  the  holy  place  meant  is. 
'Holy  place'  is  without  an  article  and 
characteristic  ;  'an  abomination  stiinding  1 
in  holy  place,'  but  this  is  scarcely  Eng-  ! 
lish  :  '  on  holy  ground '  would  be,  because 
it  is  extended,  not  a  defined  locality  like 
'  place  ;'  but  'in  a  holy  place  '  designates 


may  not  be  in  winter  time  nor  on 
21  sabbath :  for  then  shall  there  be 
great  tribulation  such  as  has  not 
been  from  [the]  beginning  of  [the] 
world  until  now,  nor  ever  shall 
"  be ;   and  if   those   days   had  not 
been  shortened,  no  flesh  had  been 
saved ;    but  on  account    of    the 
elect  those  days  shaU  be  shortcu- 
ts ed.     Then  if  any  one  say  to  you. 
Behold,  here  is  the  Christ,  or  here, 
2*  believe  [it]  not.    For  there  shall 
arise  false  Christs  and  false  pro- 
phets, and  shall  give  great  signs 
and  wonders  so  as  to  mislead,  if  <= 
25  possible,  even  the  elect.    Behold, 
2*5 1  have  told  you  beforehand.     If 
therefore  they  say  to  you,  Behold, 
he  is  in  the  desert,  go  not  forth ; 
behold  [he  is]  in  the  inner  cham- 
2"  bers,  do  not  believe  [it].    For  as 
the  lightning  goes  forth  from  the 
east  and  shines  to  the  west,  so** 
shall  be  the  coming  of  the  Son  of 

28  man.  For  wherever  the  carcase  is 
there  will  be  gathered  the  eagles. 

29  But  immediately  after  the  tribu- 
lation of  those  days  the  sun  shall 
be  darkened,  and  the  moon  not 
give  her  light,  and  the  stars  shall 
fall  from  heaven,  and  the  powers 
of  the  heavens  shall  be  shaken. 

30  And  then  shall  appear  the  sign  of 
the  Son  of  man  in  heaven ;  and 
then  shaU  all  the  tribes  of  the 
land  lament,  and  they  shaU  see 


also  some  particular  place,  the  Greek  does 
not.  I  have  inserted  '  what  is '  to  gene- 
ralize it. 

a  T.  R.  reads  'anything.' 

*>  T.  R.  reads  '  garments.' 

<=  '  If  possible'  is  the  purpose  of  the  de- 
ceivers; '  if  it  were'  the  judgment  of  the 
writer.  It  seems  to  me  simpler  to  take  it 
as  in  text.  It  still  implies  '  it  is  not  pos- 
sible.' 

d  T.  E.  adds  '  also.' 


MATTHEW  XXIV,  XXV. 


the  Son  of  man  coming  on  the 
clouds  of  heaven  with  power  and 
81  great  glory.  And  he  shall  send 
his  angels  with  a  great  sound  of 
trumpet,  and  they  shall  gather 
together  his  elect  from  the  four 
winds,  from  [the  one]  extremity 
of  [the]   heavens  to  [the  other] 

32  extremity  of  them.  But  learn  the 
parable  from  the  fig-tree  :  When 
already  its  branch  becomes  tender 
and  produces  leaves,  ye  know  that 

33  the  summer  is  near.  Thus  also 
ye,  when  ye  see  all  these  things, 
know  that  it  is  near,  at  the  doors. 

3*  Verily  I  say  to  you,  This  genera- 
tion will  not  have  passed  away 
until  all  these  things  shall  have 

35  taken  place.  The  heaven  and  the 
earth  shall  pass  away,  but  my 
words  do  not  at  all «  pass  away. 

36  But  of  that  day  and^  hour  no  one 
knows,  not  even  the  angels  of  the 
heavens,   but  my  Father    alone. 

37  But  as  the  days  of  Noe,  so  also 
shall  be  the  coming  of  the  Son  of 

3S  man.  For  as  they  were  in  the  days 
which  [were]  before  the  flood,  eat- 
ing and  drinking,  marrying  and 
giving  in  marriage,  until  the  day 
on  which   Noe  entered  into  the 

30  ark,  and  knew  not  till  the  flood 
came  and  took  all  away ;  thus  also 
shall  be  the  coming  of  the  Son  of 

40  man.  Then  two  shall  be  in  the 
field,  one  is  taken  and  one  is  left ; 

41  two  [women]  grinding  at  the  mill, 
one    is    taken    and    one    is  left. 

42  Watch  therefore,  for  ye  know  not 
in  what  hours:  your  Lord  comes. 


*  ov  ju.>},  stronger  than  '  not.' 
f  T.R.  adds  'the,'  or  'that; 
that' 
e  Many  read  'day.' 
•»  Literally  '  is  coming.' 
i  T.R.  reads 'the.' 


'and  of 


43  But  know  this,  that  if  the  master 
of  the  house  had  known  in  what 
watch  the  thief  was  coming,*^  he 
would  have  watched,  and  not  have 
suffered    his    house    to    be    dug 

44  through  [into].  Wherefore  ye 
also,  be  ye  ready,  for  in  that  hour 
that  ye  think  not  the  Son  of  man 

45  comes.  Who  then  is  that  faithful 
and  prudent  bondsman  whom  his 
lord  has  set  over  his  household, 
to    give    them  food   in    season? 

46  Blessed  is  that  bondsman  whom 
his  lord  on  coming  shall  find  doing 

47  thus.  Verily  I  say  unto  you,  that 
he  will  set  him  over  all  his  sub- 

48  stance.  But  if  that  evil  bondsman 
should  say  in  his  heart,  My  lord 

49  delays  to  come,  and  begin  to  beat 
his"  feUow-bondsmen,  andJ  eat  and 

50  drink  with  the  drunken,  the  lord 
of  that  bondsman  shall  come  in  a 
day  when  he  does  not  expect  him, 
and  in  an  hour  he  knows  not  [of], 

51  and  shall  cut  him  in  two  and  ap- 
point his  portion  with  the  hypo- 
crites :  there  shall  be  the  weeping 
and  the  gnashing  of  teeth. 

XXV.  Then  shaU  the  kingdom  of 
the  heavens  be  made  like  to  ten 
virgins  that^  having  taken  their 
lamps,  went  forth   to  meet  the 

2  bridegroom.  And  five  of  them 
were   prudent  and  five  fooHsh.i 

3  They  that**  were  foolish  took  their 
lamps  and  did  not  take  oil  with 

4  them  ;"i  but  the  prudent  took  oil 
in  their  vessels  with  their  lamps. 

5  But  the  bridegroom  tarrying,  they 

6  all  grew  heavy  and  slept.     But  in 

i  T.  R.  reads  ' and  to  eat.'  '  Eat'  is  the 
same  tense  as  '  begin.' 

■'  a'lTLveg,  who  were  such  as. 

1  Some  read  '  five  of  them  were  foolish 
and  five  prudent. ' 

m  That  is,  with  them,  the  virgins. 


MATTHEW  XXV. 


the  middle  of  the  night  there  was 
a  cry,  Behold,  the  bridegroom ;" 

7  go  forth  to  meet  him.  Then  aU 
those  virgins  arose  and  trimmed 

8  their  lamps.  And  the  fooHsh  said 
to  the  prudent.  Give  us  of  your 
oil,  for  our  lamps  are  going  out. 

0  But  the  prudent  answered  saying, 
[We  cannot]  lest°  it  might  not? 
suffice  for  us  and  for  you.  iGro 
rather  to  those  that  sell  and  buy 

10  for  yourselves.  But  as  they  went 
away  to  buy,  the  bridegroom  came, 
and  the  ones  [that  were]  ready  went 
in  with  him  to  the  wedding  feast, 

11  and  the  door  was  shut.  After- 
wards come  also  the  rest  of  the 
virgins,  saying,  Lord,  Lord,  open 

12  to  us  ;  but  he  answering  said. 
Verily  I  say  unto  you,  I  do  not 

13  know  you.  Watch  therefore,  for 
ye  do  not  know  the  day  nor  the 
hour.' 

1*  For  [it  is]  as  [if]  a  man  going 
away  out  of  a  country  called 
his  own  bondsmen  and  deUvered 

15  to  them  his  substance.  And  to 
one  he  gave  five  talents,  to  ano- 
ther two,  and  to  another  one,  to 
each  according  to  his  particular 
ability,    and    immediately    went 

18  away  out  of  the  country.  And 
he  that  had  received  five  talents 
went  and  trafficked  with  them, 

17  and  made  five  other  talents.  In 
like  manner  also  he  that  [had  re- 
ceived] the  two,   he  also  gained 

18  two  others.  But  he  that  had  re- 
ceived the  one  went  and  dug  in 
the  earth  and  hid  the  money  of 

10  his  lord.    And  after  a  long  time 


n  T.  E.  adds  '  is  coming.' 

0  urinore.     See  cliap.  v.  25. 

p  Some  read  '  no  way'  for  '  not.' 

1  T.E.  adds 'But.' 


the  lord  of  those  bondsmen  comes 

'-"  and  reckons  with  them.  And  he 
that  had  received  the  five  talents 
came  to  [him]  and  brought  five 
other  talents,  saying,  [My]  lord, 
thou  deliveredst  me  five  talents  ; 
behold,  I  have  gained  five  other 

21  talents  besides  them.  ^  His  lord 
said  to  him.  Well,  good  and  faith- 
ful bondsman,  thou  wast  faithful 
over  a  few  things,  I  will  set  thee 
over  many  things  :  enter  into  the 

"-■-  joy  of  thy  lord.  And  he  that  had 
received  two  talents  came  to  [him] 
and  said,  [My]  lord,  thou  deliv- 
eredst me  two  talents  ;  behold,  I 
have  gained  two  other  talents  be- 

23  sides  them.  His  lord  said  to  him, 
Well,  good  and  faithful  bondsman, 
thou  wast  faithful  over  a  few 
things,  I  win  set  thee  over  many 
things  :  enter  into  the  joy  of  thy 

2^  lord.  And  he  that  had  received 
the  one  talent,  coming  to  [him] 
also  said,  [My]  lord,  I  knew  thee 
that  thou  art  a  hard  man,  reaping 
where  thou  hadst  not  sowed,  and 
gathering  from  where  thou  hadst 

25  not  scattered,  and  being  afraid  I 
went  away  and  hid  thy  talent  in 
the  earth ;  behold,  thou  hast  [that 

26  is]  thine.  And  his  lord  answer- 
ing said  to  him.  Wicked  and  sloth- 
ful bondsman,  thou  knewcst  that 
I  reap  where  I  had  not  sowed,  and 
gather  from  where  I  had  not  scat- 

27  tered ;  thou  oughtest  then  to  have 
put  my  money  to  the  money- 
changers, and  when  I  came  I 
should  have  got  what  is  mine  with 

2S  interest.    Take  therefore  the  ta- 


«■  T.  R.  adds  '  in  which  the  Son  of 
comes.' 
s  T.  R.  has  Be,  'and'  or  'but.' 


MATTHEW  XXY,  XXVI. 


lent  from  him,  and  give  it  to  him 

29  that  has  ten  talents ;  for  to  every 
one  that  has  shaU  be  given,  and 
he  shall  be  in  abundance ;  but  from 
him  that  has  not  that  even  which 
he  has  shall  be  taken  from  him. 

30  And  cast  out  the  useless  bondsman 
into  the  outer  darkness :  there  shall 
be  the  weeping  and  the  gnashing 
of  teeth. 

31  But  when  the  Son  of  man  comes' 
in  his  glory,  and  all  the"  angels 
with  him,  then  shall  he  sit  upon 

82  his  throne  of  glory,  and  all  the 
nations  shall  be  gathered  before 
him ;  and  he  shall  separate  them 
from  one  another,  as  the  shep- 
herd separates  the  sheep  from  the 

33  goats ;  and  he  will  set  the  sheep 
on  his  right  hand  and  the  goats 

34  on  [his]  left.  Then  shall  the  King 
say  to  those  on  his  right  hand, 
Come,  blessed  of  my  Father,  in- 
herit the  kingdom  prepared  for 
you  from  [the]  world's  foundation : 

35  for  I  hungered,  and  ye  gave  me 
to  eat ;  I  thirsted,  and  ye  gave  me 
to  drink ;  I  was  a  stranger,  and 

3^  ye  took  me  in ;  naked,  and  ye 
clothed  me;  I  was  iU,  and  ye 
visited  me ;  I  was  in  prison,  and 

37  ye  came  to  me.  Then  shall  the 
righteous  answer  him  saying. 
Lord,  when  saw  we  thee  hunger- 
ing, and  nourished  thee  ;  or  thirst- 

38  ing,  and  gave  thee  to  drink  ?  and 
when  saw  we  thee  a  stranger,  and 
took  thee  in ;  or  naked,  and  clothed 

30  thee  ?  and  when  saw  we  thee  ill 
or  in  prison,  and  came  to  thee  ? 

*^  And  the  King  answering  shall  say 
to  them.  Verily  I  say  to  you,  In- 


t  Or  '  shall  have  come, 
n  T  B.  adds  'holy.' 
'  T.  R.  adds  '  him.' 


asmuch  as  ye  have  done  it  to  one 
of  the  least  of  these  my  brethren, 

*i  ye  have  done  it  to  me.  Then  shall 
he  say  also  to  those  on  the  left,  Go 
from  me,  cursed,  into  eternal  fire, 
prepared  for  the  devil  and  his  an- 

'^'^  gels  :  for  I  hungered,  and  ye  gave 
me  not  to  eat ;  and  I  thirsted,  and 

■^  ye  gave  me  not  to  drink  ;  I  was  a 
stranger,  and  ye  took  me  not  in ; 
naked,  and  ye  did  not  clothe  me  ; 
ill  and  in  prison,  and  ye  did  not 

**  visit  me.  Then  shall  tliey  also 
answer^  saying.  Lord,  when  saw 
we  thee  hungering,  or  thirsting, 
or  a  stranger,  or  naked,  or  ill,  or 
in  prison,   and  have  not   minis- 

■^  tered^  to  thee?  Then  shall  he 
answer  them  saying,  Verily  I  say 
to  you.  Inasmuch  as  ye  have  not 
done  it  to  one  of  these  least,  nei- 

46  ther  have  ye  done  it  to  me.  And 
these  shall  go  away  into  eternal 
punishment,  and  the  righteous 
into  life  eternal. 

XXVI.  And  it  came  to  pass  when 
Jesus  had  finished  all  these  say- 

2  ings,  he  said  to  his  disciples.  Ye 
know  that  after  two  days  the 
passover  takes  place,  and  the  Son 
of  man  is  delivered  up  to  be  cru- 

3  cified.  Then  the  chief  priests'^ 
and  the  elders  of  the  people  were 
gathered  together  to  the  palace  of 
the  high  priest  who  [was]  called 

4  Caiaphas,  and  took  counsel  to- 
gether in  order  that  they  might 
seize  Jesus  by  subtlety  and  kill 

5  him ;  but  they  said,  Not  in  the 
feast,  that  there  be  not  a  tumult 

6  among  the  people.  But  Jesus 
being  in  Bethany,  in  Simon  the 


Elsewhere  translated  '  sei-ved. 
T.  R.  adds  '  and  the  scribes. ' 


MATTHEW  XXVI. 


7  leper's  house,  a  woman,  having 
an  alabaster  flask  of  very  precious 
ointment,  came  to  him  and  poured 
it  out  upon  his  head  as  he  lay  [at 

8  table].  But  the>'  disciples  seeing 
it  became  indignant,  saying,  To 

9  what  end  was  this  waste  ?  for 
this^'  might  have  been  sold  for 
much  and  been  given  to  the  poor. 

^^  But  Jesus  knowing  [it]  said  to 
them,  Why  do  ye  trouble  the 
woman  ?  for  she  hath  wrought  a 

11  good  work  towards  me.  For  ye 
have  the  poor  always  with  you, 

12  but  me  ye  have  not  always.  For 
in  pouring  out  this  ointment  on  my 
body,  she  has  done  it  for  my  bury- 

13  ing.    Verily  I  say  to  you,  Where- 
soever these  glad    tidings    shall ' 
be  preached  in  the  whole  world,  i 
that  also  which  she  has  done  shall  i 
be  spoken   of  for  a  memorial  of  i 

i"*  her.  Then  one  of  the  twelve,  he  i 
[who  was]  called  Judas  Iscariote,  1 

1^  went  to  the  chief  priests  and  said,  I 
What  are  ye  willing  to  give  me,  \ 
and  I  will  dehver  him  up  to  you  ?  [ 
And  they  appointed  *  to  him  thirty 

18  pieces  of  sUver.  And  from  that  | 
time  he  sought  a  good  opportunity  | 
that  he  might  deliver  him  up.         j 

17  Now  on  the  first  [day]  of  [the  ! 
feast  of]    unleavened  bread  the  i 
disciples  came  to  Jesus,  saying,'^ 
Where  wilt  thou  that  we  prepare  i 

18  for  thee  to  eat  the  passover  ?  And  | 
he  said.  Go  into  the  city  unto  such  i 
a  one  and  say  to  him,  The  teach- ' 
er  says,  My  time  is  near,  I  will 
keep  the  passover  in  thy  house  <= 


y  T.  R.  reads  '  his.' 

»  T.R.  adds  'perfume.' 

a  Or  ■  weighed  to  him.' 

b  T.  R.  adds  'to  him.' 

<=  trpbs  o-e,  apud  te,  'by  thee.* 

d  Many  omit  '  the.' 


18  with  my  disciples.  And  the  dis- 
ciples did  as  Jesus  had  directed 
them,  and  they  prepared  the  pass- 

'^^  over.  And  when  the  evening  was 
come  he  lay  down  [at  table]  with 

-1  the  twelve.  And  as  they  were 
eating  he  said.  Verily  I  say  to 
you,  that  one  of  you  shaU  deliver 

-■-  me  up.  And  being  exceedingly 
grieved  they  began  to  say  to  him, 

23  each  of  them,  Is  it  I,  Lord  ?  But 
he  answering  said.  He  that  dips 
his  hand  with  me  in  the  dish,  he 

'^  it  is  who  shall  deliver  me  up.  The 
Son  of  man  goes  indeed  according 
as  it  is  written  concerning  him, 
but  woe  to  that  man  by  whom  the 
Son  of  man  is  delivered  up.  It 
were  good  for  him  if  that  man 

2»  had  not  been  born.  And  Judas, 
who  dehvered  him  up,  answering 
said,  Is  it  I,  Eabbi  ?  He  saith  to 
him.  Thou  hast  said. 

■'fi  And  as  they  were  eating,  Jesus, 
having  taken  the**  bread  and  bless- 
ed, bi-oke  [it]  and  gave  [it J  to  the 
disciples  and  said,  Take,  eat ;  this 

27  is  my  body.  And  having  taken 
the**  cup  and  given  thanks,  he  gave 
[it]  to  them,  saying,  Drink  ye  all 

28  of  it.  For  this  is  my  blood,  that 
of  the  new*  covenant,  that  shed 
for  many  for  remission   of   sins. 

29  But  I  say  to  you,  that  I  will  not 
at  all'  drink  henceforth  of  this 
fruit  of  the  vine,  until  that  day 
when  I  drink  it  new  g  with  you  in 

30  the  kingdom  of  my  Father.  And 
having  sung  a  hymn,  they  went 

31  out  to  the  mount  of  Olives.   Then 


e  Many  omit  '  new.' 

f  oi)  firi,  a  strengthened  negative,  '  not 
at  all,'  '  in  no  wise.' 

g  Kaivov,  not  ' anew  ;'  'in  a  different 
manner,'  '  of  another  kind.' 


MATTHEW  XXVI. 


saith  Jesus  to  them,  All  ye  shall 
be  offended  in  me  during  this 
night.  For  it  is  written,  I  will 
smite  the  shepherd  and  the  sheep 
of    the   flock   shall    be   scattered 

32  abroad ;  but  after  that  I  shall  be 
risen,  I  will  go  before  you  to  Ga- 

33  lilee.  And  Peter  answering  said 
to  him,  Iff  all  shall  be  offended 
in  thee,  I  will  never  be  offended. 

34  Jesus  said  to  him,  Verily  I  say  to 
thee,  that  during  this  night,  be- 
fore the   cock   shall    crow,   thou 

35  shalt  deny  me  thrice.  Peter  says 
to  him,  If  I  should  needs  die  with 
thee,  I  will  in  no  wise  s  deny  thee. 
Likewise  said  aU  his  disciples 
also. 

36  Then  Jesus  comes  with  them  to 
a  place  caUed  Gethsemane,  and 
says  to  the  disciples,  Sit  here 
until  I  go  away  and  pray  yonder. 

37  And  taking  with  [him]  Peter  and 
the  two  sons  of  Zebedee,  he  began 
to   be   sorrowful  and   deeply  de- 

38  pressed.  Then  he  saith  to  them, 
My  soul  is  very  sorrowful  [even] 
unto    death  ;     remain    here    and 

39  watch  with  me.  And  going  for- 
ward a  little  he  fell  upon  his  face, 
praying  and  saying.  My  Father, 
if  it  be  possible  let  this  cup  pass 
from  me ;  but  not  as  I  wiU,  but  as 

40  thou.  And  he  comes  to  the  dis- 
ciples and  finds  them  sleeping, 
and  says  to  Peter,  Thus  ye  have 
not  been  able  to  watch  one  hour 

41  with  me  ?  Watch  and  pray,  that 
ye  may  not  enter  into  tempta- 
tion :  the  spirit  is  ready,  but  the 

42  flesh  is  weak.    Again  going  away 


f  T.  E.  reads  '  if 

S    OV     IXTj. 

^  T.  E.  adds  '  cup.' 

omit  'from  me, 


all.' 


a  second  time  he  prayed  saying, 
My  Father,  if  this^  cannot  pass 
from  me'   unless  I  drink  it,  thy 

43  will  be  done.  And  coming  he 
found  J   them  again  sleeping,  for 

44  their  eyes  were  heavy.  And  leav- 
ing them,  going  away  again  he 
prayed  the  third  time,  saying  the 

45  same  thing.  Then  he  comes  to 
hisi^  disciples  and  says  to  them, 
Sleep  on  now  and  take  your  rest ; 
behold,  the  hour  has  drawn  nigh, 
and  the  Son  of  man  is  delivered 
up   into    the    hands    of    sinners. 

46  Eise  up,  let  us  go  ;  behold,  he  that 
delivers  me  up  has  drawn  nigh, 

4"  And  while  he  was  yet  speaking, 
behold,  Judas,  one  of  the  twelve, 
came,  and  with  him  a  great  crowd 
with  swords  and  sticks  from  the 
chief   priests  and  elders  of    the 

4S  people.  And  he  that  delivered 
him  up  had  given  to  them  a  sign, 
saying,  Whomsoever  I  shall  kiss, 

49  he  it  is  :  seize  him.  And  immedi- 
ately coming  up  to  Jesus  he  said, 
Hail,  Rabbi,  and  covered  him  with 

50  kisses.i  But  Jesus  said  to  him, 
[My]  friend,  for  what  purpose  art 
thou  come  ?  Then  coming  up  they 
laid  hands  upon  Jesus  and  seized 

51  him.  And  behold,  one  of  those 
with  Jesus  stretched  out  his  hand 
and  drew  his  sword,  and  smiting 
the  bondsman  of  the  high  priest 

52  took  off  his  ear.  Then  saith  Jesus 
to  him,  Return  thy  sword  to  its 
place  ;  for  aU  who  take  the  sword 

53  shall  perish  by  the  sword.  Or 
thinkest  thou  that  I  cannot  now 
call  upon  my  Father  and  he  will 


j  T.E.  reads  'finds.' 

^  Many  read  '  the'  for  'his.' 

1  Or  '  kissed  him  caressingly.' 


MATTHEW  XXVI. 


furnish    me    more    than    twelve 

^  legions    of    angels  ?      How   then 

should  the  scriptures  be  fulfilled 

^  that  thus  it  must  be  ?    In  that 

hour  Jesus   said  to  the  crowds, 

Are  ye  come    out   as  against  a 

robber  with  swords  and  sticks  to 

take  me  ?    I  sat  daily  with  you 

teaching  in  the  temple  ^  and  ye 

^  did  not  seize  me.    But  all  this  is 

come'"  to  pass  that  the  scriptures 

of  the  j)rophets  may  be  fulfilled. 

Then  aU  the  disciples  forsook  him 

and  fled. 

57  But  they  that  had  seized  Jesus 
led  him  away  to  Caiaphas  the 
high  priest,  where  the  scribes  and 

58  the  elders  were  assembled.  And 
Peter  followed  him  at  a  distance, 
even  to  the  palace  of  the  high 
priest ;   and  entering  in  sat  with 

50  the  officers  to  see  the  end.  And 
the  high  priest  and  the  elders"  and 
the  whole  council  sought  false  wit- 
ness against  Jesus,  so  that  they 

^  might  put  him  to  death.  And  they 
found  none,o  though  many  false 
witnesses  came  forward. »  But 
at  the  last  two  false  witnesses 

81  came  forward  and  said,  He  v  said, 
I  am  able  to  destroy  the  temple  i 
of  God,  and  in  three  days  build  it. 

82  And  the  high  priest  standing  up 
said  to  him,  Answerest  thou  no- 
thing ?     What  do  these  witness 

83  against  thee  ?  But  Jesus  was 
silent.  And  the  high  priest  an- 
swering said  to  him,  I  adjure  thee 


1  lepov,  the  whole  edifice. 

™  I  have  translated  this  as  the  words  of 
the  Lord  :  compare  Mark  xiv.  49.  If  the 
words  of  the  evangelist,  as  chap.  xxi.  4, 
i.  22,  we  must  say  '  came  to  pass.' 

«»  Some  leave  out  '  and  the  elders.' 

o  Some  adi  \  '  and  ;'  and  '  they  found 
none'  after  *  forward.' 

P    OVTOS. 


by  the  living  God  that'  thou  tell 
us  if  thou  art  the  Christ  the  Son 
of  God.  Jesus  says  to  him,  Thou 
hast  said.  Moreover,  I  say  to 
you,  from  henceforth  ye  shall  see 
the  Son  of  man  sitting  at  the 
right  hand  of  power,  and  coming 
on  the  clouds  of  heaven.  Then 
the  high  priest  rent  his  clothes, 
saying.  He  has  blasphemed  :  what 
need  have  we  any  more  of  wit- 
nesses ?  behold,  now  ye  have  heard 
the  *  blasphemy.  What  think  ye  ? 
And  they  answering  said.  He  is 
Kable  to  the  penalty  of  death. 
Then  they  spit  in  his  face,  and 
buffeted  him,  and  some  struck 
him  with  the  palms  of  their  hand, 
saying.  Prophesy  to  us,  Christ, 
Who  is  it  who  struck  thee  P 

But  Peter  sat  without  in  the 
palace-court,'  and  a  maid  came  to 
him  saying.  And  thou  hast  been 
with  Jesus  of  Galilee.  But  he 
denied  before  aU,  saying,  I  do  not 
know  what  thou  sayest.  And 
when  he  had  gone  out  into  the 
entrance,  another  saw  him,  and 
says  to  those  there.  This  [man] 
also  was  with  Jesus  the  Nazarean.^ 
And  again  he  denied  with  an 
oath:  I  do  not  know  the  man. 
And  after  a  Little,  those  who  stood 
[there],  coming  to  [him],  said  to 
Peter,  Truly  thou  too  art  of 
them,  for  also  thy  speech  makes 
thee  manifest.  Then  he  began  to 
curse  and  to  swear,  I  know  not 


1  i/ao?,  the  house. 

"■  'I'l'a,  but  ased  in  scripture,  and  more 
particularly'  by  John,  in  the  same  sense 
as  oTi,  but  still  with  a  shade  of  purpose 
in  it.     He  adjured  him  to  the  end  that. 

«  Some  read  '  his,'  not  '  the.' 

t  av\ri  is  used  both  for  tlie  palace,  as  a 
whole,  and  the  court  round  which  the 
buildings  were. 


MATTHEW  XXVI,  XXVII. 


the   man.     And  immediately   the 

75  cock  crew.  And  Peter  remem- 
bered the  word  of  Jesus,  who  had 
said  to  him,  Before  the  cock  crow 
thou  shalt  deny  me  thrice.  And 
he  went  out,  outside,  and  wept 
bitterly. 

XXVII.  And  when  it  was  morning, 
all  the  chief  priests  and  the  elders 
of  the  people  took  counsel  against  "^ 
Jesus  so  that  they  might  put  him 

'^  to  death.  And  having  bound  him 
they  led  him  away,  and  delivered 
him  up  to  Pontius  Pilate  the  go- 

3  vernor.  Then  Judas,  who  deli- 
vered him  up,  seeing  that  he  had 
been  condemned,  filled  with  re- 
morse, returned  the  thirty  pieces 
of  silver  to  the  chief  priests  and 

*  the  elders,  saying,  I  have  sinned 
[in]  having  delivered  up  guiltless 
blood.  But  they  said,  What  is  that 

5  to  us  ?  see  thou  [to  that].  And  hav- 
ing cast  down  the  pieces  of  silver 
in  the  temple,^  he  left  the  place, 
and  went  away  and  hung  himself. 

6  And  the  chief  priests  took  the 
pieces  of  silver  and  said.  It  is  not 
lawful  to  cast  [them]  into  the  Cor- 
ban,   since   it    is    [the]    price   of 

7  blood.  And  having  taken  counsel, 
they  bought  with  them  the  field 
of  the  potter  for  a  burying  ground 

8  for  strangers.  Wherefore  that 
field  has  been  called  Blood-field 

^  unto  this  day.  Then  was  fulfilled 
that  which  was  spoken  by  Jeremy 
the  prophet,  saying.  And  I  took 
the  thirty  pieces  of  silver,  the 
price  of  him  that  was  set  a  price 
on,  whom  they  who  were  of  the 
sons  of  Israel  had  set  a  price  on, 
1^  and  gave  them  for  the  field  of  the 

"  Or  perhaps  '  as  to  :'  see  1  Coriuthiaus 
XV.  15. 


potter,   according   as  [the]   Lord 
commanded  me. 

11  But  Jesus  stood  before  the  go- 
vernor. And  the  governor  ques- 
tioned him,  saying.  Art  thou  the 
King  of    the  Jews  ?    And  Jesus 

12  said  to  him.  Thou  sayest.  And 
when  he  was  accused  of  the  chief 
priests  and  the  elders,  he  answered 

13  nothing.  Then  says  Pilate  to 
him,  Hearest  thou  not  how  many 
things  they  witness  against  thee  ? 

1^  And  he  answered  him  not  so  much 
as  one  word,  so  that  the  governor 

1^  wondered  exceedingly.  But  at 
[the]  feast  the  governor  was  ac- 
customed to  release  one  prisoner 
to  the  crowd,  whom  they  would. 

IS  And  he  had  then  a  notable  prison- 

17  er,  named  Barabbas.  They  there- 
fore being  gathered  together, 
Pilate  said  to  them.  Whom  will 
ye  that  I  release  to  you,  Ba- 
rabbas,  or  Jesus  who   is   called 

18  Christ  ?  For  he  knew  that  they 
had    delivered    him    up  through 

19  envy.  But,  as  he  was  sitting  on 
the  judgment-seat,  his  wife  sent 
to  him,  saying.  Have  nothing  to 
do  with  that  righteous  man ;  for 
I  have  suffered  to-day  many  things 

20  in  a  dream  because  of  him.  But 
the  chief  priests  and  the  elders 
persuaded  the  crowds  that  they 
should  beg  for  Barabbas  and  de- 

21  stroy  Jesus.  And  the  governor 
answering  said  to  them.  Which 
of  the  two  will  ye  that  I  release 
unto  you  ?     But  they  said,  Barab- 

22  bas.  Pilate  says  to  them,  What 
then  shall  I  do  with  Jesus,  who 
is  called  Christ?    They  all  say,'' 

23  Let  him  be   crucified.    And  the 


i/otos,  the  house  itself. 
T.  E.  adds  '10  him.' 


MATTHEW  XXVII. 


governor  said,  What  evil  then 
has  he  done  ?  But  they  cried 
more  than  ever,  saying-.  Let  him 

24  be  crucified.  And  Pilate,  seeing 
that  it  availed  nothing,  but  that 
rather  a  tumult  was  arising,  hav- 
ing taken  water,  washed  his  hands 
before  the  crowd,  saying,  I  am 
guiltless   of    the    blood    of    this 

25  righteous  one :  see  ye  [to  it].  And 
all  the  people  answering  said,  His 
blood  [be]  on  us  and  on  our  chil- 

-6  dren.  Then  he  released  to  them 
Barabbas ;  but  Jesus,  having 
scourged  [him],  he  delivered  up 

27  that  he  might  be  crucified.  Then 
the  soldiers  of  the  governor,  hav- 
ing taken  Jesus  with  them  to 
the  pretorium,  gathered  against'' 

28  him  the  whole  band,  and  hav- 
ing taken  off   his   garment,  put 

29  on^  him  a  scarlet  cloak.  And 
having  woven  a  crown  out  of 
thorns,  put  it  on  his  head,  and  a 
reed  in  his  right  hand  ;  and,  bow- 
ing the  knee  before  him,  thoy 
mocked  him   saying,   Hail,  King 

30  of  the  Jews  !  And  having  spit 
upon  him,  they  took  the  reed  and 

81  beat  [him]  on  his  head.  And 
when  they  had  mocked  him,  they 
took  the  cloak  off  him,  and  put 
his     own    clothes    on    him,    and 

82  led  him  away  to  crucify.  And  as 
they  went  forth  they  found  a  man 
of  Cyrene,  Simon  by  name,  him 
they  forced  to  go  with  them  that 

■'^  he  might  ber.r  his  cross.  And 
having    come   to  a  place    called 


Golgotha,  which  means >'  Place  of 
34  a  skull,  they  gave  to  him  to  drink 

vinegar  ^  mingled  with  gall ;  and 

having  tasted  [it]  he  would  not 
8-"'  drink.     And  having  crucified  him 

they  parted  his  clothes  amongst 

36  [themselves],  casting  lots.''  And 
sitting  down,  they  kept  guard  over 

37  him  there.  And  they  set  up  over 
his  head  his  accusation  written  : 
This  is  Jesus,  the  King  of  the 

*^  Jews.  Then  are  crucified  with 
him  two  robbers,  one  on  the  right 

2^  hand  and  one  on  the  left.  But 
the  passers  by  reviled  him,  shak- 

^  ing  their  heads  and  saying,  Thou 
that  destroyest  the  temple  ^  and 
buildest  it  in  three  days,  save 
thyself.    If  thou  art  Son  of  God, 

41  descend  from  the  cross.  And  in 
like  manner  the  chief  priests  also, 
mocking,   with    the   scribes    and 

4-  elders,  said,  He  saved  others, 
himself  he  cannot  save.  If  he  be 
King  of  Israel,'^  let  him  descend 
now  from  the  cross,  and  we  wiU 

43  believe  him.  He  trusted  upon 
God ;  let  him  save  him  now  if  he 
wiU  [have]  him.     For  he  said,  I 

44  am  Son  of  God.  And  the  robbers 
who  had  been  crucified  with  him 
cast  the  same  reproaches  on  liim. 

45  Now  from  [the]  sixth  hour  there 
was  darkness  over  the  whole  land** 

4«  until  [the]  ninth  hour  ;  but  about 
the  ninth  hour  Jesus  cried  out 
with  a  loud  voice  saying,  Eli,  Eli, 
lama  sabacthani  ?  that  is.  My  God, 
my  God,  why  hast  thou  abandoned 


w  en  avTov,  as  their  object, 

»  Literally  'round.' 

y  Literally  Ms  called' 

'  Many  read  '  wine.'  The  drink  of  the 
soldiers  was  sour  wine. 

a  T  K.  adds  'that  it  mij^ht  be  fulfilled 
which  was  spoken  by  the  nrooiiet .  They 


parted  my  garments  among  them  and  on 
my  vesture  they  cast  lots.' 

c  Many  read  'he  is  the  king  of  Israel ;' 
perhaps  rightly,  but  old  versions  have  'if.' 
d  Or  '  earth  ' 


MATTHEW  XXVII,  XXVIII. 


*7  me  ?  And  some  of  those  who 
stood  there,  when  they  heard  [it], 
said,  This  [man]  calls  for  Elias. 

^  And  immediately  one  of  them 
running  and  g-etting  a  sponge, 
having  filled  [it]  with  vinegar  and 
fixed  [it]  on  a  reed,  gave  him  to 

48  drink.  But  the  rest  said.  Let  "be ; 
let  us  see  if  EUas  comes  to  save 

5*>  him.  And  Jesus,  having  again 
cried  with  a  loud  voice,  gave  up 

51  the  ghost.  And  lo,  the  veil  of 
the  temple^  was  rent  in  two  from 
the  top  to  the  bottom,  and  the 
earth  was  shaken,  and  the  rocks 

52  were  rent,  and  the  tombs  were 
opened;  and  many  bodies  of  the 

53  saints  fallen  asleep  arose,  and 
going  out  of  the  tombs  after  his 
arising,  entered  into  the  holy 
city  and    appeared    unto    many. 

°*  But  the  centurion,  and  they  who 
were  with  him  on  guard  over 
Jesus,  seeing  the  earthquake  and 
the  things  that  took  place,  feared 
greatly,  saying.  Of  a  truth  this 
[man]  was  Son  of  God. 

55  And  there  were  there  many 
women  beholding  from  afar  off, 
who*^  had    followed  Jesus  from 

5*  Galilee  ministering*  to  him,  among 
whom  was  Mary  of  Magdala,  and 
Mary  the  mother  of  James  and 
Joses,  and  the  mother  of  the  sons 
of  Zebedee. 
j  57  Now  when  even  was  come  there 
came  a  rich  man  of  Arimathea, 
his  name  Joseph,  who  also  himself 

58  was  a  disciple  to  Jesus.  He,  go- 
ing to  Pilate,  begged  the  body  of 
Jesus.    Then  Pilate  commanded 


"  vaos. 

e  aiTti'es.  '  wbo  were  sucli  as  ;'  the  cha- 
racter as  well  as  the  persons.' 
f  Elsewhere  translated  •  serving.' 


59  the  body  to  be  given  up.  And 
Joseph  having  got  the  bodys 
wrapped  it  in  a  clean  linen  cloth, 

60  and  deposited  it  in  liis  new  tomb 
which  he  had  hewn  in  the  rock ; 
and  having  rolled  a  great  stone 
to  the  door  of  the  sepulchre,  went 

61  away.  But  Mary  of  Magdala  was 
there,  and  the  other  Mary,  sitting 
opposite  the  sepulchre. 

62  Now  on  the  morrow,  which  is* 
after  the  preparation,  the  chief 
priests  and  the   Pharisees   came 

6-5  together  to  Pilate,  saying,  Sir,  we 
have  called  to  mind  that  that 
misleader  said  when  he  was  still 
alive,  After  three  days  I  arise. 

61  Command  therefore  that  the  tomb 
be  secured  until  the  third  day, 
lest^  his  disciples  should  come' 
and  steal  him  away,  and  say  to 
the  people,  He  is  arisen  from  the 
dead ;  and  the  last  error  .shall  be 

65  worse  than  the  first.  And  Pilate 
said  to  them,  Ye  have  a  watch: 
go,  secure  it  as  well  as  ye  know 

66  how.  And  they  went  and  secured 
the  tomb,  having  sealed  the  stone, 
with  the  watch  [besides]. 

XXVIII.  But  late  on  sabbath,  as  it 
was  the  dusk  of  the  next  day  after 
sabbath,  came  Mary  of  Magdala 
and  the  other  Mary  to  look  at 
the  tomb. 

2  And  behold,  there  was  a  great 
earthquake ;  for  an  angel  of  [the] 
Lord,  descending  out  of  heaven, 
came  and  rolled  away  the  stoneJ 

3  and  sat  upon  it.  And  his  look 
was  as  lightning,  and  his  cloth- 

4  ing  white  as  snow.     And  for  fear 

s  Or  'took  the  body  and  wrapped.' 

^  fXYfiTOTe,  see  chap.  v.  25. 

i  T.  R  adds  '  by  night.' 

J   T.  B.  adds  '  from  the  door.' 


MARK  I. 


of  him  the  guards  trembled  and 
5  became   as  dead  men.    And  the 
angel  answering  said  to  the  wo- 
men, Fear  not  ye,  for  I  know  that 
ye  seek  Jesus  the  crucified  [one]. 
8  He  is  not  here,  for  he  is  arisen 
as  he  said.     Come  see  the  place 
^  where  the    Lord*'  lay.     And  go 
quickly  and  say  to  his   disciples 
that  he  is  arisen  from  the  dead, 
and  behold,  he  goes  before  you 
into  Galilee,  there   shall  ye  see 
him.    Behold,   I   have   told  you. 

*  And  going  out  quickly  from  the 
sepulchre  with  fear  and  great  joy, 
they  ran   to  bring    his   disciples 

*  word.  And  as  they  went  to  bring 
his  disciples  word,'  behold,  also 
Jesus  met  them,  saying,  Hail ! 
And  they  coming  up  took  him  by 
the  feet  and  did    him    homage. 

1^  Then  Jesus  says  to  them.  Fear 
not ;  go,  bring  word  to  my  breth- 
ren that  they  go  into  Galilee,  and 
there  they  shall  see  me. 

^^  And  as  they  went,  behold,  some 
of  the  watch  went  into  the  city, 
and  brought  word  to  the  chief 
priests  of  all  that  had  taken  place. 

•2  And  having  assembled  with  the 


k  Some  read  '  he'  for  '  the  Lord.' 
Many  omit  '  And  as  they  went  to 
bring    his    disciples    word  :'    beginning 
And  behold.' 
">  Or  'were  at  a  loss  (what  to  think),' 


elders,  and  having  taken  counsel, 
they  gave  a  large  sum  of  money 
^•^  to  the  soldiers,  saying,  Say  that 
his  disciples  coming  by  night  stole 
him   [while]  we  [were]  sleeping. 

14  And  if  this  should  come  to  the 
hearing  of  the  governor,  tve  will 
persuade  him  and  save  you  from 

15  all  anxiety.  And  they  took  the 
money  and  did  as  tfiey  had  been 
taught.  And  this  report  is  cur- 
rent among  the  Jews  until  this 
day. 

1^  But  the  eleven  disciples  went 
into  Galilee  to  the  mountain  which 
17  Jesus  had  appointed  them.  And 
when  they  saw  him,  they  did 
homage  to  him  :  but  some  doubt- 
is  ed.'"  And  Jesus  coming  up  spoke 
to  them,  saying,  All  power  has 
been  given  me  in  heaven  and  upon 

19  earth.  Go  [therefore]  "  and  make 
disciples  of  all  the  nations,  bap- 
tizing them  to  the  name  of  the 
Father,  and  of   the  Son,   and  of 

20  the  Holy  Spirit ;  teaching  them 
to  observe  all  things  whatsoever  I 
have  enjoined  you.  And  behold,  I 
am  with  you  all  the  days  until  the 
completion  of  the  age." 


'hesitated.' 

n  The  insertion  of  '  therefore'  is  veiy 
doubtful. 

o  T.  R.  adds  '  Amen.' 


GOSPEL    ACCOEDING    TO 

MARK. 


BEGINNING  of  the  glad  tidings 
2  of  Jesus  Christ,  Son  of  God ;  as  it 


»  T. R.  reads  'in  the  prophet'?,'  with  A 
and  its  followers.  The  reading  here  is 
doubtful  and  disputed  since  the  earliest 
diiys,  being  no' iced  by  Porphyry.  The 
reading  in  these  quotations  of  names  has 
not  in  the  various  cases  the  saiue  cei- 


is  written  in  Isaiah  "  the  prophet, 
Behold,  I  send  my  messenger  be- 

tainty  with  me  as  the  body  of  the  text, 
the  margin  so  easily  supphed  them.  Cod. 
Sin.  read.s  ev  'Ha-aia  tw  k.  My  impression 
is,  tliat  it  was  originally  ev  rw  7rpo</>^Ti7 
simply,  and  I  find  Kuster  has 'the  same 
thought. 


MABK  I. 


fore  thy  face,  who  shall  prepare 
thy  way.** 

^  Voice  of  one  crying  in  the  wil- 
derness, Prepare  the  way  of  [the] 
Lord,  make  his  paths  straight. 

*  There  came  John  baptizing  in 
the  wilderness,  and  preaching  [the] 
baptism  of  repentance  for  remis- 

5  sion  of  sins.  And  there  went  out 
to  him  all  the  district  of  Judasa, 
and  all<^  they  of  Jerusalem,  and 
were  baptized  by  him  in  the  river 
Jordan,  making  confession  of  their 

^  sins.  And  John  was  clothed  in 
camel's  hair,  and  a  leathern  girdle 
about  his  loins,  and  ate  locusts 

7  and  wild  honey.  And  he  preached, 
saying.  There  comes  he  that  is 
mightier  than  I  after  me,  the 
thong  of  whose  sandals  I  am  not 

8  fit  to  stoop  down  and  unloose.  I 
indeed  have  baptized  you  with 
water,  but  he  shall  baptize  you 
with  [the]  Holy  Ghost. 

8  And  it  came  to  pass  in  those 
days  [that]  Jesus  came  from  Na- 
zareth of   Galilee,  and  was  bap- 

1^  tized  by  John  at  the  Jordan.  And 
straightway  going  up  from  the 
water,  he  saw  the  heavens  parting 
asunder,  and  the  Spirit,  as  a  dove, 

"  descending  upon  him.  And  there 
came  a  voice  out  of  the  heavens  : 
Thou  art  my  beloved  Son,  in  thee"* 
I  have  found  my  pleasure. 

^2  And  immediately  the  Spirit 
drives  him  out  into  the  desert. 

13  And  he  was  ^  in  the  desert  forty 

b  T.  R.  adds  'before  thee.' 

c  T.  E.  connects  this  'all'  with  baptized: 
'were  all  baptized.' 

d  T.  R.  reads  '  in  whom.' 

e  T.  E.  adds  '  there.' 

f  Elsewhere  translated  '  served.' 

e  Many  read  'passing  on,'  or  'as  he 
passed  on.' 


days  tempted  by  Satan,  and  was 
with    the  wild    beasts,   and    the 
angels  ministered f  to  him. 
^*     But  after  John  was  deKvered 
up,  Jesus  came  into  Galilee  preach- 
ing the  glad  tidings  of  the  king- 
is  dom  of  God,  and  saying.  The  time 
is  fulfilled  and  the   kingdom   of 
God  has  drawn  nigh ;  repent  and 
16  believe  in  the  glad  tidings.    And 
walking  s    by  the    sea    of    Gali- 
lee, he  saw  Simon,  and  Andrew 
his  brother,  casting  out  a  net  in 
the   sea,  for    they  were    fishers. 
1"  And  Jesus   said  to  them,  Come 
after  me,  and  I  will  make  you  be- 

18  come  fishers  of  men ;  and  straight- 
way leaving  their  nets  they  fol- 

19  lowed  him.  And  going  on  thence 
a  little,  he  saw  James  the  [son] 
of  Zebedee,  and  John  his  brother, 
and  these  in  the   ship  repairing 

-0  their  nets :  and  straightway  he 
called  them;  and  leaving  their 
father  Zebedee  in  the  ship  with 
the  hired  [servants]  they  went 
away  after  him. 

^1  And  they  go  into  Capernaum. 
And  straightway  on  the  sabbath 
he  entered  into  the  synagogue  and 

22  taught.  And  they  were  astonished 
at  his  doctrine,  for  he  taught  them 
as  having  authority,  and  not  as 

23  the  scribes.  And  there  was  in 
their  synagogue  a  man  [possess- 
ed]   by**  an   unclean   spirit,   and 

24  he  cried  out  saying,  Eh ! '  what 
have  we  to  do  with  thee,  Jesus, 


^  ev,  not  merely  he  had  one,  he  was 
completely  under  its  power,  characterized 
by  it. 

i  The  imperative  of  eow,  but  used  as  an 
interjection,  as  a  cry  of  dissatistaction. 
There  is  some  doubt  if  it  should  be  read 
here  at  all. 


MARK  I,  II. 


NazarenepJ  Art  thou  come  to 
destroy  ns  ?  I  know  thee  who 
thou  art,  the  holy   one  of   God. 

2-''  And  Jesus  rebuked  him,  saying, 
Hold  thy  peace  and  come  out  of 

20  him.  And  the  unclean  spirit, 
having  torn  him,  and  uttered  a 
cry  with  a  loud  voice,  came  out 

27  of  him.  And  all  were  amazed,  so 
that  they  questioned  together  a- 
mong  themselves,  saying.  What 
is  this  ?  what  new  doctrine  is 
this  ?  for  with  authority  he  com- 
mands  even  the  unclean  spirits 

28  and  they  obey  him.  And  his  fame 
went  out  straightway  into  the 
whole   region   of   Galilee  around. 

29  And  straightway  going  out  of  the 
synagogue,  they  came  with  James 
and  John  into  the  house  of  Simon 

30  and  Andrew.  And  the  mother- 
in-law  of  Simon  lay  in  a  fever. 
And  straightway  they  speak  to 

31  him  about  her.  And  he  went  up 
to  [herj  and  raised  her  up,  hav- 
ing taken  her  by  the  hand,  and 
straightway  the  fever    left  her, 

32  and  she  served  them.  But  even- 
ing being  come,  when  the  sun 
had  gone  down,  they  brought  to 
him  all  that  were  suffering,  and 

33  those  possessed  by''  demons,  and 
the  whole  city  was  gathered  to- 

34  gether  at  the  door.  And  he  healed 
many  suffering  from  various  dis- 
eases ;  and  he  cast  out  many 
demons,  and  did  not  suffer  the 
demons   to    speak   because  they 

35  knew '  him.  And  rising  in  the 
morning  long  before  day,  he  went 

J  The  force  of  'Nazarene'  is  simply,  I 
apprehend,  '  of  Nazareth,'  Na^aprji/o?. 
'Called  a  Nazarene,'  in  Authorized  Ver- 
sion, in  Matt.  ii.  *23,  is  No^wpaio?. 

'  rj^eiaav,  had  the  inward  consciousness 


out  and  went  away  into  a  desert 

36  place,  and  there  prayed.  And 
Simon  and  those  with  him  went 

37  after  him  ;  and  having  found  him, 
they  say  to  him.  All  seek  thee. 

38  And  he  saith  to  them,  Let  us  go 
elsewhere  "^  into  the  neighbouring 
country  towns,  that  I  may  preach 
there  also,  for  for  this  purpose  am 

39  I  come  forth.  And  he  was  preach- 
ing in  their  synagogues  in  the 
whole  of  GaKlee,  and  casting  out 
demons. 

^0  And  there  comes  to  him  a  leper, 
beseeching  him,  and  falling  on  his 
knees  to  him,  and  saying  to  him, 
If  thou  wilt  thou  canst  cleanse 

"^i  me.  But  Jesus,  moved  with  com- 
passion, having  stretched  out  his 
hand,  touched "  him,  and  saith  to 

■^2  him,  I  will,  be  thou  cleansed.  And 
as  he  spoke,  straightway  the  lepro- 
sy left  him,  and  he  was  cleansed. 

*3  And  having  sharply  charged  him, 
he   straightway   sent  him   away, 

^  and  saith  to  him,  See  thou  say 
nothing  to  any  one,  but  go  shew 
thyself  to  the  priest,  and  offer  for 
thy  cleansing  what  Moses  or- 
dained, for  a  testimony  to  them. 

^^  But  he,  having  gone  forth,  began 
to  proclaim  [it]  much,  and  to 
spread  the  matter  abroad,  so  that 
he  could  no  longer  enter  openly 
into  the  city,  but  was  without  in 
desert  places,  and  they  came"  to 
him  from  every  side. 

II.  And  he  entered  again  into  Ca- 
pernaum after  [several]  days,  and 
it  was  reported  that  he  was  at 

who  he  was  ;  not  -yivwcr/faj. 

">  T.  R.  omits  '  elsewhere.' 

°  r)\f/aTO,  more  than  eiyya.v<o :  *  to  touch 
freely,"  '  handle.' 

°  rjpxofTo,  'were,  or  kept,  coming  to 
him ;'  not  ?i\0ov. 


MARK  II. 


2  [the]  liousQ  ;  p  and  straightway 
many  were  gathered  together  so 
that  there  was  no  longer  any  room, 
not   even  at  the   door ;   and   he 

3  spoke  the  word  to  them.  And 
there  come  to  him  [men]  bringing 

*a  paralytic  borne  by  four;  and, 
not  being  able  to  get  near  to  liim 
on  account  of  the  crowd,  they  un- 
covered the  roof  where  he  was,  and 
having  dug  [it]  up  they  let  down 
the  couch  on  which  the  paralytic 

'^  lay.  But  Jesus,  seeing  their  faith, 
saith  to  the  paralytic.  Child,  thy 

"  sins  are  remitted  thee.  But  cer- 
tain of  the  scribes  were  there,  sit- 
ting and  reasoning  in  their  hearts : 

7  Why  does  this  [man]  thus  speak  ? 
he  blasphemes.i  AVho  is  able  to 
remit    sins    except    God    alone  ? 

8  And  straightway  Jesus,  knowing >^ 
in  his  spirit  that  they  are  reason- 
ing thus  within  themselves,  said 
to  them,   YVTiy  reason   ye   these 

°  things  in  your  hearts  ?  Which  is 
easier,  to  say  to  the  paralytic. 
Thy  sins  are  remitted  thee ;  or  to 
say,  Arise,  and  take  up  thy  couch 

i<)  and  walk  ?  But  that  ye  may  know 
that  the  Son  of  man  has  power  on 
the  earth  to  remit  sins,  he  says  to 

1^  the  paralytic.  To  thee  I  say.  Arise, 
take  up  thy  couch  and  go  to  thine 

12  house.  And  he  was  raised  up 
straightway,  and,  having  taken 
up  his  couch,  went  out  before 
[them]  all,  so  that  all  were  amaz- 
ed, and  glorified  God,  saying.  We 
never  saw  it  thus. 

13  And  he  went  out  again  by  the 


p  'At  hoine,'  in  the  sense  of  not  away 
on  a  journey. 

q  T.  E.  reads  '  Why  does  he  thus  speak 
blasphemies  ?' 

f  errtyi/ovs,  more  than  yvovg  :  'knowing 
well,'  or  'recognizing  because  we  know.' 


sea,  and  all  the  crowd  came^  to 
1*  him,  and  he  taught  them.  And 
passing  by,  he  saw  Levi  the  [son] 
of  Alphseus  sitting  at  the  receipt 
of  taxes,  and  saith  to  him.  Follow 
me ;  and  he  rose  up  and  followed 

15  him.  And  it  came  to  pass,  as  he 
lay  [at  table]  in  his  house,  that' 
many  tax-gatherers  and  sinners 
lay  [at  table]  vrith  Jesus  and  his 
disciples  ;  for   they  were    many, 

16  and  they  followed  him.  And  the 
scribes  and  the  Pharisees,  having 
seen  him  eating  with  the  sinners 
and  taxgatherers,  said  to  his  dis- 
ciples. Why  [is  it]  that  he  eats 
and  drinks  with  sinners  and  tax- 

17  gatherers?  And  Jesus  having 
heard  [it],  saith  to  them.  They 
that  are  strong  have  no  need  of  a 
physician,  but  those  who  are  iU. 
I  have  not  come  to  call  righteous 

18  [men],  but  sinners."  And  the  dis- 
ciples of  John  and^  the  Pharisees 
were  fasting ;  and  they  come  and 
say  to  him,  WTiy  do  the  disciples 
of  John  and  those  of  the  Phari- 
sees fast,   but  thy  disciples  fast 

19  not  ?  And  Jesus  said  to  them, 
Can  the  sons  of  the  bridechamber 
fast  while  the  bridegroom  is  with 
them  ?  As  long  as  they  have  the 
bridegroom  with  them  they  can- 

20  not  fast.  But  days  wiU  come 
when  the  bridegroom  shall  have 
been  taken  away  from  them,  and 
then  shall  they  fast  in  that  day.^ 

21  No  one  sews  a  patch  of  new 
cloth  on  an  old  garment :  other- 
wise its  new  filling  up  takes  from 


^  ripxeTo,  were  so  doing,  as  in  eh.  i.  45. 
'  /cat,  as  often  so  used,  including  withal 
the  idea  of  'also.' 
1  T.  E.  adds  '  to  repentance.' 
V  T.E.  reads  'of.' 
^  T.  E.  reads  '  in  those  days.    And.' 


MARK  II,  III. 


the   old   [stuff],   and  there   is  a 

22  worse  rent.  And  no  one  puts  jiew 
wine  into  old  skins :  otherwise  the  '^ 
wine  bursts  the  skins,  and  the 
wine  is  poured  out,  and  the  skins 
are  destroyed.    But  new  wine  is 

23  to  be  put  into  new  skins.  And  it 
came  to  pass  that  he  went  on  the 
sabbath  day  through  the  corn 
fields ;  and  his  disciples  began 
to  walk  on,    plucking  the  ears. 

24  And  the  Pharisees  said  to  him, 
Behold,  why  do  they  on  the  sab- 
bath   day  what    is    not  lawful  ? 

25  And  he  said  to  them.  Have  ye 
never  read  what  David  did  when 
he  had  need  and  hungered,  he  and 

26  they  with  him,  how  he  entered 
into  the  house  of  God,  in  [the  sec- 
tion of]  Abiathar,  [the]  high  priest, 
and  ate  the  show  bread,  which 
it  is  not  lawful  unless  for  the 
priests  to  eat,  and  gave  even  to 

27  those  that  were  with  him  ?  And 
he  said  to  them,  The  sabbath  was 
made  on  account  of  man,  not  man 

28  on  account  of  the  sabbath  ;  so 
that  the  Son  of  man  is  lord  of  the 
sabbath  also. 

III.  And  he  entered  again  into  the 
synagogue  ;  and  there  was  there 
a  man  having  his  hand  dried  up. 

2  And  they  watched  him  if  he  would 
heal  him  on  the  sabbath,  that  they 

3  might  accuse  him.  And  he  saith 
to  the  man  who  had  his  hand 
dried  up,  Rise  up  [and  come]  into 


«  T.  R.  adds  'new.' 

>■  eruAA.u7rou/xei'os  :  here  only.  It  is  con- 
tested whether  it  means  'sympathizing 
grief  (Psahu  Ixviii.  21 ;  lxix.'20),  or  'deep 
grief.'  There  is,  I  apprehend,  sorrow  for, 
with  an  inteusitive  force  in  a-uv :  but  from 
its  use,  not  its  natural  force,  entei-ing  into 
their  state  ;  not  sympathy,  which  is  feel- 
ing with,  l)iit  feeling  what  a  stjxte  they 
were  in,  with  grief  for  it. 


4  the  midst.  And  he  saith  to  them, 
Is  it  lawful  on  the  sabbatli  to  do 
good  or  to  do  evil,  to  save  life  or 
to  kill  ?    But  they  were    silent. 

5  And  looking  round  upon  them  with 
anger,  distressed  y  at  the  harden- 
ing of  their  heart,  he  says  to  the 
man,  Stretch  out  thy  hand.  And 
he  stretched  [it]  out,  and  his  hand 

6  was  restored.'-  And  the  Pharisees 
going  out  straightway  with  the 
Herodians,  took"*  counsel  against 
him,  how  they  might  destroy  him. 

7  And  Jesus  withdrew  with  his 
disciples  to  the  sea  ;  and  a  great 
multitude  from  Galilee  followed 

s  him ;  and  from  Judea,  and  from 
Jerusalem,  and  from  Idumea  and 
beyond  Jordan,  and  they  of  around 
Tyre  and  Sidon,  a  great  multitude, 
having  heard  what  he  did,  came  to 

8  him.  And  he  spoke  to  his  disci- 
ples in  order  that  a  little  ship 
should  wait  upon  him  on  account 
of  the  crowd,  that  they  might  not 

^0  press  upon  him.  For  he  healed 
many,  so  that  they  beset  him 
that  they  might   touch    him  as 

ii  many  as  had  plagues.  And  the 
unclean  spirits  when  they  beheld 
him,  fell  down  before  him,  and 
cried  saying.  Thou  art  the  Son  of 

'2  God.  And  he  rebuked  them  much, 
that  they  might  not  make  him 
manifest. 

13  And  he  goes  up  into  the  moun- 
tain,'^ and  calls  whom  he  himself 


^  T.  R.  adds  'sound  as  the  other.' 
*  (TviJ-^ovktov  TToictt/  is  an  expression 
peculiar  to  Mark :  Sfatthew  lias  always 
Aaja/3di/6i>/.  <tv/xj8oijA.cov  is  iised  also  for  a 
council,  Acts  xxv.  12.  It  may  be  more  in 
this  sense  here,  but  a  private  one.  Some 
read  iSCSow. 

I'  Any  mountain  in  contrast  with  the 
plain. 


MAEK  III,  IV. 


would.  And  they  went  to  him, 
1^  and  he  appointed  twelve  that  they 

mig'ht  be  with  him,  and  that  he 
15  might  send  them  to  preach,  and 

to  hare  authority  to  heal  diseases, 
i"  and  to  cast  out  demons.    And  he 

g-ave   to   Simon   the   surname  of 

17  Peter ;  and  James  the  [son]  of 
Zebedee,  and  John  the  brother  of 
James,  and  he  gave  them  the  sur- 
name of  Boanerges,  that  is.  Sons  of 

18  thunder ;  and  Andrew,  and  Philip, 
and  Bartholomew,  and  Matthew, 
and  Thomas,  and  James  the  [son] 
of  Alphaeus,  and  Thaddasus,  and 

10  Simon  the  Cananfean,*-"  and  Judas 
Iscariote,  who  also  delivered  him 
up. 
And  they  come   home  to  [the] 

20  house.  And  again  a  crowd  comes 
together,  so  that  they  cannot  even 

21  eat  bread.  And  his  relatives  hav- 
ing heard  [of  it]  went  out  to  lay 
hold  on  him,  for  they  said.  He  is 

22  out  of  his  mind.  And  the  scribes 
who  had  come  down  from  Jerusa- 
lem said.  He  has  Beelzebub,  and, 
By  the  prince  of  the  demons  he 

23  casts  out  demons.  And  having 
called  them  to  [him],  he  said  to 
them  in  parables,  How  can  Satan 

2*  cast  out  Satan  ?  And  if  a  king- 
dom has  become  divided  against 
itself,  that  kingdom  cannot  sub- 

25  sist.  And  if  a  house  has  become 
divided  against  itself,  that  house 

26  cannot  subsist.  And  if  Satan 
rise  up  against  himself,  and  is 
divided,  he    cannot   subsist,   but 

27  has  an  end.  No  one  can,  having 
entered  into  his  house,   plunder 


c  Or  '  Zealot ;'  Canansean  being  the  He- 
brew for  zetilot. 
d  T.  R.  omits  '  the.' 
e  Many  read  'his  mother  and  his  breth- 


the  goods  of  the  strong  man  un- 
less he  first  bind  the  strong*  man, 
and  then  he  will  plunder  his  house. 

2s  Yerily  I  say  unto  you.  That  all 
sins  shall  be  forgiven  to  the  sons 
of  men,  and  all  the*^  injurious 
speeches  [with]  which  they  may 

23  speak  injuriously  ;  but  whosoever 
shall  speak  injuriously  against 
the  Holy  Spirit,  to  eternity  has 
no  forgiveness  ;  but  is  subject  to 

30  eternal  judgment.  Because  they 
said,   He  has   an  unclean   spirit. 

31  And  his  brethren  and  his  mother « 
come,  and  standing  without  sent 

32  to  him  calling  him.  And  a  ci-owd 
sat  around  him.  And  they  said 
to  him,  Behold,  thy  mother  and 
thy  brethren^  seek  thee  without. 

33  And  he  answered  them  saying, 
Who  is  my  mother  or  my  breth- 

3"^  ren  ?  And  looking  around  in  a 
circuit  at  those  that  were  sitting 
around  him,  he  says.  Behold  my 

35  mother  and  my  brethren  :  for 
whosoever  shall  do  the  will  of 
God,  he  is  my  brother,  and  sister, 
and  mother. 

IV.  And  again  he  began  to  teach 
by  the  sea.  And  a  great  crowd 
was  gathered  together  to  him,  so 
that  going  on  shipboard  he  sat  in 
the   sea,  and  all  the  crowd  were 

■  close  to  the  sea  on  the  land.  And 
he  taught  them  many  things  in 
parables.    And  he  said  to  them  in 

3  his  doctrine,  Hearken,  Behold,  the 

4  sower  went  forth  to  sow.  And  it 
came  to  pass  as  he  sowed,  one 
fell  by  the  way,   and  the  birds? 

5  came   and  devoured  it.     Another 


f  Almost  all  editors  add  here  '  and  thy 
sisters  ;'  Cod.  Sin.  has  it  not,  nor  Vat. 
s  T.  R.  adds  '  of  the  heaTen.' 


MAEK  IV. 


fell  on  the  rocky  ground,  where  it 
had  not  much  earth,  and  imme- 
diiitely  it  sprung  up  out  [of  the 
ground]  because  it  had  no  depth 

6  of  earth ;  and  when  the  sun  arose 
it  was  burnt  up,  and  because  of 
its  not  having  any  root  it  with- 

7  ered.  And  another  fell  among  the 
thorns,  and  the  thorns  grew  up 
and  choked  it,  and  it  yielded  no 

8  fruit.  And  another  fell  on  the 
good  ground,  and  yielded  fruit, 
growing  ui)  and  increasing  ;S  and 
bore,   one  thirty,   and  one  sixty, 

8  and  one  a  hundred.  And  he  said,'' 
He  that  has  ear  s  to  hear,  let  him 

10  hear.  And  when  he  was  nlone, 
those  about  him  with  th-j  twelve 
asked  him   [as  to]   the  parable. 

"  And  he  said  to  them,  To  you  is 
given  [to  know']  the  mystery  of 
the  kingdom  of  God  ;  but  to  them 
who  are   without,   all  things  are 

12  done  in  parables,  that  beholding 
they  may  behold  and  not  see,  and 
hearing  they  may  hoar  and  not 
understand,  lest,  it  may  be,J  they 
should    be   converted    and  their 

18  sins  be  remitted  them.  And  he 
saith  to  them.  Do  ye  not  know 
this  parable  ?  and  how  will  ye 
be  acquainted  with  all  the  para- 

14  bles  ?    The  sower  sows  the  word ; 

15  and  these  are  they  by  the  way, 
where  the  word  is  sown,  and  when 
they    hear,     immediately    Satan 


g  Those  words  agree  with  fruit,  and 
tnusL  be  applied  by  general  allusion  to 
the  plant,  or  directly  to  its  figurative 
purport.  Meyer's  idea  of  fruit-stalk  is 
feeble. 

h  T.  R.  adds  avrotg,  '  to  them. 

•  Many  copies  read  'To  you  is  given 
the  mystery,'  <fec. 

J  111  classical  Greek  more  strictly  '  lest 
at  anj'  time,'  but  in  New  Testament  more 
used  in  the  sense  of  '  perhaps,"  exactly  as 
etwa  in  German,  damlt  nicht  etwa.    See 


comes  and  takes  away  the  word 
that  was  sown  in  their  hearts. 
10  And  these  are  they  in  like  manner 
who  are  sown  upon  the  rocky 
ground,  who,  when  they  hear'' 
the  word,  immediately  receive  it 

17  with  joy,  and  they  have  no  root 
in  themselves,  but  are  for  a  time  : 
then,  affliction  arising,  or  perse- 
cution on  account  of  the  word, 
immediately  they   are    offended. 

18  And  others '  are  they  who  are 
sown  among  the   thorns  :   these 

1^  are  they  who  hear  the  word,  and 
the  cares  of  "^^  life,  and  the  deceit- 
fulness  of  riches,  and  the  lusts  of 
other  things,  entering  in  choke  the 
word,  and  it  becomes  unfruitful. 

20  And  these"  are  they  wlio  have 
been  sown  on  the  good  ground, 
such  as  hear  the  word  and  receive 
it,  and  bear  fruit  ;  one  thirty, 
and  one  sixty,  and  one  a  hundred 
[fold]. 

-1  And  he  said  to  them,  Does  the 
lamp  come  that  it  should  be  put 
under  the  bushel  or  under  the 
couch  ?     [Is  it]  not  that  it  should 

22  be  set  upon  the  lampstand  ?  For 
there  is  nothing  hidden  which 
shall  not  be  made  manifest ;  nor 
does  any  secret  thing  take  place 
but  that  it  should  come  to  light. 

-^  If  any  one  have  ears  to  hear,  let 

2'*  him  hear.  And  he  said  to  them, 
Take  heed  what  ye  hear  ;  with 


Matt.  XXV.  9  ;  Acts  v.  39  ;  JIatt.  xiiL  29  ; 
XV.  32  ;  Luke  iii.  1  i  ;  John  vii.  2(5.  The 
'  perhaps"  is,  I  suspect,  the  sense  in  all 
the  passages  ;  the  fx-q  has  sometimes  the 
force  of  a  question.  For  Heb.  ix.  1 7  see 
Winer,  571,  Syn.  cap.  v.  §  59. 

^  Literally  'shall  heai-.' 

1  T.  R.  i-cads  ouToi, '  these.' 

«nT.E.  adds  'this.' 

»  For  ouToi,  •  these,'  mxuy  read  kKdvoi, 
'those.' 


MARK  IV,  y. 


what  measure  ye  mete,  it  shall  be 
meted  to  you  ;  and  there  shall  be 
[more]  added  to  you  that  hear. 

25  For  whoever  has,  to  him  shall  be 
given  ;  and  he  who  has  not,  even 
what  he  has  shall  be  taken  from 
him. 

26  And  he  said,  Thus  is  the 
kingdom  of  God,  as  if  a  man 
should   cast  the  seed    upon  the 

27  earth,  and  should  sleep  and  rise 
up  night  and  day,  and  the  seed 
should  sprout  and  grow  he  does 

28  not  know  how.  p  The  earth  bears 
fruit  of  itself,  first  the  blade,  then 
an  ear,  then  full  corn  in  the  ear. 

29  But  when  the  fruit  is  produced, 
immediately  he  sends  the  sickle, 

^  for  the  harvest  is  come.  And  he 
I  said,  Howl  should  we  liken  the 
i  kingdom  of  God,  or  with  what 
I  comparison  should  we  compare 
j  31  it  ?  As  to  a  grain  of  mustard 
seed,  which,  when  it  is  sown  upon 
the  earth,  is  less  than  all  seeds 

32  which  are  upon  the  earth,  and 
when  it  has  been  sown,  mounts 
up  and  becomes  greater  than 
all  herbs,  and  produces  great 
branches,  so  that  the  birds  of 
heaven  can  lodge  under  its  sha- 

33  dow.  And  with  many  such  para- 
bles he  spoke  the  word  to  them, 

3*  as  they  were  able  to  hear,  but 
without  a  parable  spake  he  not  to 
them ;  and  in  private  he  explained 
all  things  to  his  disciples. 

35  And  on  that  day,  when  evening 
was  come,  he  says  to  them.  Let 

3S  us  go  over  to  the  other  side  :  and 
having  sent  away  the  crowd,  they 

p  T.B.  adds  'for.' 
q  T.  E.  reads  '  to  what,' 
'  Mauy  omit  'little.' 
»  Or  '  on.' 


take  him  with  them   as   he  was 
in  the  ship.  But  other  little''  ships 

37  also  were  with  him.  And  there 
comes  a  violent  gust  of  wind  and 
the  waves  beat  into^  the  ship,  so 

38  that  it  already  filled.  And  he 
was  in'  the  stem  sleeping  on  the 
cushion.  And  they  awoke  him  up 
and  say  to  him.  Teacher,  dost 
thou  not  care  that  we  a,re  perish- 

39  ing  ?  And  awaking  up  he  rebuked 
the  wind,  and  said  to  the  sea. 
Silence,  be  mute.  And  the  wind 
fell,  and  there  was  a  great  calm. 

'^  And  he  said  to  them.  Why  are 
ye   thus    fearful  ?   how   is    it   ye 

'^1  have  not  faith  ?  And  they  feared 
[with]  great  fear,  and  said  one 
to  another.  Who  then  is  this  that 
even  the  wind  and  the  sea  obey 
him? 

V.  And  they  came  to  the  other  side 
.  of  the  sea,  to  the  country  of  the 

2  Gadarenes.  And  immediately  on 
his  going  out  of  the  ship,  there 
met  him  out  of  the  tombs  a  man 
possessed  by"  an  unclean  spirit, 

3  who  had  his  dwelling  in  the  tombs, 
and  no  one  was  able  to  bind  him, 

4  not  even  with  chains  ;  because  he 
had  been  often  bound  with  fetters 
and  chains,  and  the  chains  had 
been  torn  asunder  by  him,  and  the 
fetters  were  shattered,  and  no  one 

5  was  able  to  subdue  him.  And 
continually  night  and  day,  in  the 
tombs  and  in  the  mountains,"^  he 
was  crying  and   cutting  himself 

<5  with  stones.  But  seeing  Jesus  from 

afar  off,  he  ran  and  did  him  ho- 

7  mage,  and  crying  with  a  loud  voice 


t  T.  E.  '  on'  Of  '  at :'  eiru 
"  See  chap.  i.  23. 

"  T.  E.  reads  '  in  the  mountains  and  in 
the  tombs.' 


MAEK  V. 


he  says,''  What  have  I  to  do  with 
thee,  Jesus,  Son  of  the  Most  High 
God  ?    I  adjure  thee  by  God  tor- 

8  ment  me  not.  For  he  had  said  to 
him.  Come  out,  unclean  spirit,  out 

8  of  the  man.  And  he  asked  him, 
What  is  thy  name  ?  And  he-^ 
says  to  him.  Legion  is  my  name, 
^^  because  we  are  many.  And  he 
besought  him  much  that  he  would 
not  send  them  away  out   of   the 

11  country.  Now  there  was  there 
just  at   the   mountain  y    a    great 

12  herd  of  swine  feeding  ;  and 
they^  besought  him,  saying,  Send 
us  into   the  swine   that  we   may 

1^  enter  into  them.  And  Jesus  im- 
mediately allowed  them.  And  the 
unclean  spirits  going  out  entered 
into  the  swine,  and  the  herd  rush- 
ed down  the  steep  slope  into  the 
sea  (now  they  were  about  two 
thousand)  and  were  choked  in  the 

1*  sea.  And  those  that  were  feeding 
them*  fled  and  reported**  it  in  the 
city  and  in  the  country.  And 
they  went  out  to  see  what  it  was 

15  that  had  taken  place.  And  they 
come  to  Jesus,  and  they  see  the 
possessed  of  demons  sitting  and 
clothed  and  sensible,  [him]  that 
had   had  the   legion  :    and   they 

18  were  afraid.  And  they  that  had 
seen  [it]  related  to  them  how  it 
had  happened  to  the  [man]  pos- 
sessed by  demons,  and  concerning 

17  the  swine.  And  they  began  to 
beg    him    to   depart  from    their 

18  coasts.    And  as  he  went  on  board 


"  T.  R.  reads  '  said.' 

»  T.  R.  reads  'he answered  saying.' 

y  T.  E.  reads  '  mountains.' 

»  T. R.  reads  'all  the  demons.' 

»  T. E.  reads  'the  swine.' 

b  T  E.  reads  '  told  it.' 

=  Or  'the  ship.' 


ship,*^  the  man  that  had  been  pos- 
sessed by  demons  besought  him 
1^  that  he  might  be  with  him.  And 
he  <*  suffered  him  not,  but  saith  to 
him,  Go  to  thine  home  to  thine 
own  people,  and  tell  them  all 
that  the  Lord  has  done  for  thee, 

20  and  has  had  mercy  on  thee.  And 
he  went  away  and  began  to  pro- 
claim in  the  Decapolis  all  Jeaus 
had  done  for  him ;  and  all  won- 
dered. 

21  And  Jesus  having  passed  over 
in  the  ship  again  to  the  other 
side,  a  great  crowd  gathered  to 

22  him  ;  and  he  was  by  the  sea.  And 
behold,^  there  comes  one  of  the 
rulers  of  the  synagogue,  by  name 
Jairus,  and  seeing  him,  falls  down 

23  at  his  feet ;  and  he  besought  him 
much,  saying,  My  little  daughter  is 
at  extremity ;  [I  pray]  that  thou 
shouldest  come  and  lay  thy  hands 
upon   her    so   that   she   may   be 

2*  saved,f  and^  may  live.  And  he 
went  with  him,  and  a  large  crowd 
followed  him  and  pressed  on  him. 

25  And  a  certain  woman  who  had 
had  a  flux  of  blood  twelve  years 

20  and  had  suffered  much  under 
many  physicians,  and  had  spent 
everything  she  had  and  had  found 
no   advantage  from  it,   but  had 

27  rather  got  worse,  having  heard 
concerning  Jesus,  came  in  the 
crowd    behind  and  touched    his 

28  clothes  ;•»  for  she  said.  If  I  shall 
touch  but  his  clothes  I  shall  be 

2^  healed.  And  immediately  her  foun- 


d  T.  R  reads  '  But  Jesus.' 

e  '  Behold'  is  doubtful. 

f  Or  '  cured." 

g  T.  E.  reads  '  and  she  shall  live,'  which 
may  be  right. 

•»  Here  singular ;  the  others  are  plural 
and  more  general. 


MAEK  V,  VI. 


tain  of  blood  was  dried  up,  and 
she  knew  in  her  body  that  she 
so  was  cured  from  the  scourge.  And 
immediately  Jesus,  knowing  in 
himself  the  power  that  had  gone 
out  of  him,  turning  round  in  the 
crowd,  said,  Who  has  touched  my 

31  clothes  ?  And  his  disciples  said 
to  him.  Thou  seest  the  crowd 
pressing  on  thee,  and  sayest  thou, 

32  Who  touched  me  ?  And  he  looked 
round   to   see  her  who  had  done 

33  this.  But  the  woman,  frightened 
and  trembling,  knowing  what  had 
taken  place  in  her,  came  and  fell 
down  before  him,  and  told  him  all 

34  the  truth.  And  he  said  to  her, 
Daughter,  thy  faith  has  cured 
thee ;  go  in  peace,  and  be  well  of 

33  thy  scourge.  As  he  was  yet  speak- 
ing, they  come  from  the  ruler 
of  the  synagogue's,  saying.  Thy 
daughter  has  died,  why  troublest 
thou    the    teacher   any  further  ? 

38  But  Jesus  immediately,  having 
heard  the  word  spoken,  saith  to 
the  ruler  of  the  synagogue.  Fear 

37  not ;  only  believe.  And  he  suffered 
no  one  to  accompany  him  save 
Peter   and   James,  and  John  the 

33  brother  of  James.  And  he  comes  ■ 
to  the  house  of  the  ruler  of  the 
synagogue,  and  sees  the  tumult 
andJ  people  weeping  and  wailing 

39  greatly.  And  entering  in  he  saith 
to  them,  Why  do  ye  make  a  tu- 
mult and  weep  ?  the  child  has  not 

40  died,  but  sleeps.  And  they  derided 
him.  But  he,  having  turned  [them] 
all  out,  takes  with  him  the  father 
of  the  child,  and  the  mother,  and 
those  that   were  with    him,   and 


i  Or  'they  come.' 

i  T.  R.  omits  '  and' 

k  JIany  omit  '  lying.'    So  Cod.  Sin.,  Vat. 


enters    in  where    the    child  was 

41  lying.''  And  having  laid  hold  of 
the  hand  of  the  child,  he  saith 
to  her,  Talitha  koumi,  which 
is,  interpreted.  Damsel,  I  say  to 

4-  thee.  Arise.  And  immediately  the 
damsel  arose  and  walked,  for  she 
was  twelve  years  old.  And  they 
were  astonished  with  great  aston- 

43  ishment.  And  he  charged  them 
much  that  no  one  should  know 
this ;  and  he  desired  that  [some- 
thing] should  be  given  her  to  eat. 

YI.  And  he  went  oiit  thence  and 
came  to  his  own  country,  and  his 

2  disciples  follow  him.  And  when 
sabbath  was  come  he  began  to 
teach  in  the  synagogue,  and  many 
hearing  were  amazed,  saying, 
Whence  [has]  this  [man]  these 
things  ?  and  what  [is]  the  wisdom 
that  is  given  to  him,'  and  such 
miracles  are  done  by  his  hands  ? 

3  Is  not  this  the  carpenter,  the  son 
of  Mary,  and  brother  of  James 
and  Joses  and  Judas  and  Simon  ? 
and  are  not  his  sisters  here  with 
us  ?    And  they  were  offended  in 

4  him.  But  Jesus  said  to  them,  A 
prophet  is  not  desjDised  save  in 
his  own  country,  and  among  [his] 
kinsmen,  and  in  his  own  house. 

5  And  he  could  not  do  any  miracle 
there,  save  that  laying  his  hands 
on  a  few  infirm  persons  he  healed 

0  [them].  And  he  wondered  be- 
cause of  their  unbelief.  And  he 
went  round  the  villages  in  a  cir- 
cuit, teaching. 

7  And  he  calls  the  twelve  to  [him] 
and  began  to  send  them  out  two 
[and]  two,  and  gave  to  them  au- 


1  T. R.  'that  such  miracles  also.'  The 
connection  is  broken  in  the  text  adopted 
by  modern  editors. 


MARK  VI. 


thority  over  the  unclean  spirits  ; 

8  and  he  commanded  them  that 
they  should  take  nothing  for  the 
way,  save  a  'staff  only  ;  no  scrip, 
no  bread,  no  money  in  their  belt ; 

*  but  be  shod  with  sandals,  and  put 

i<j  not'"  on  two  body  coats.  And  he 
said  to  them,  Wherever  ye  shall 
enter  into  a  house,  there  remain 

"  till  ye  shall  go  thence.  And  as 
many  as  shall  not  receive  you  nor 
hear  you,  departing  thence,  shake 
off  the  dust  which  [isj  under  your 
feet  for  a  testimony  to    them." 

^2  And  they  went  forth  and  preached 

13  that  they  should  repent,  and  cast 
out  many  demons,  and  anointed 
with  oil  many  infirm,  and  healed 
them. 

14  And  Herod  the  king  heard  [of 
him]  (for  his  name  had  become 
pul'hc),  and  said,  John  the  baptist 
is  risen  from  among  [the]  dead, 
and  on  this  account  miracles  are 

Inwrought  by  him.  And"  others 
said.  It  is  Elias ;  and  others  said. 
It  is   a   prophetjP  as   one  of  the 

1''  prophets.  But  Herod  when  he 
heard  [it]  said,  John  whom  I  be- 
headed, he  it  is.    He  is  risen  from 


■"  T.  R.  reads  'and  not  to  put  on.'  So 
De  Wettc ;  but  not  B  (Vat),  as  he  says, 
but  B**. 

°  T.  R.  adds  '  Verily  I  say  unto  you,  It 
shall  be  more  tolei-able  for  Sodom  or 
Gomorrha  iu  judgment  day  than  for  that 
city  ;'  pretty  nearly  as  in  Matthew. 

o  T.  R,  omits  'and.' 

P  T.  R.  reads  'or  as  one.' 

q  T.  R.  reads  '  the  prison.' 

f  Or  'observed  him  diligently.'  The 
word  has  the  force  of  '  watching  closely, 
and  keeping  in  mind,  whether  to  pay 
attention  to,  or  to  preserve.'  Which  of  : 
these  applications  is  the  just  one  is  the. I 
question.  It  is  used  four  times  in  the 
New  Testament  (three  besides  this)  ;  ' 
twice  for  'preserved,'  as  the  wine  and  the  j 
bottles  ;  once  for  Mary's  '  keeping '  the  I 
words  of  Jesus  in  her  heart :  in  the  Sep-  ' 


17  among  [the]  dead.  For  the  same 
Herod  had  sent  and  seized  John, 
and  had  bound  him  ini  prison,  on 
account  of  Herodias,  the  wife  of 
Philip    his    brother,  because   he 

18  had  married  her.  For  John  had 
said  to  Herod,  It  is  not  lawful  for 
thee  to  have  the  wife  of  thy  bro- 

19  ther.  But  Herodias  kept  it  [in 
her  mind]  against  him,  and  wished 

'-0  to  kiU  him,  and  could  not :  for 
Herod  feared  John,  knowing  that 
he  was  a  just  and  holy  man,  and 
kept  him  safe  ;"■  and  having  heard 
him,  did  many  things,  and  heard 

21  him  gladly.  And  a  holiday «  being 
come,  when  Herod,  on  his  birth- 
day, made  a  supper  to  his  gran- 
dees,  and  to  the  chiliarchs,  and 

22  the  chief  [men]  of  Galilee  ;  and 
the  daughter  of  the  same  Herodias 
came  in,  and  danced,  and  pleased 
Herod  and  those  that  were  with 
[him]  at  table,  and'  the  king  said  to 
the  damsel,  Ask  of  me  whatsoever 
thou  wilt  and  I  will  give  it  thee. 

23  And  he  swore  to  her.  Whatsoever 
thou    shalt    ask  me  I  will  give 

-*  thee,  to  half  of  my  kingdom.  And 
she  went  out,  and  said  to  her  mo- 


tuagint,  for  'keeping  back  from  evil;' 
'  keeping  the  wicked  for  the  day  of  de- 
struction ;'  '  watching  a  man's  ways, 
words;'  'keeping  favour,  anger,  preser- 
vation of  life— of  words  in  the  heart'  I 
should  have  preferred  'observed  him  dili- 
gently,'but  that  I  do  not  find  tliat  it  is 
used  of  a  person,  meaning  '  p.aying  atten- 
tion' to  what  he  says.  It  is  used  of  words 
and  opinions,  but  then  the  word  has  still 
the  force  of  '  keeping  them  safe.' 

■  evKaipov.  Tlie  meaning  is  doubtftil ; 
perhaps  'convenient,'  i.e.,  to  Herodias' 
future  purpose.  Hammond,  Kuinoel, 
and  others  give  the  text ;  Meyer,  De 
Wette,  and  others,  'convenient'  It  is 
not  a  festival,  but  a  leisure  day  or  holiday. 

t  T.  R.  reads  '  having  pleased  Herod  . .  . 
the  king  said.' 


MAEK  VI. 


ther,  What  should '  I  ask?  And 
she  said,  The  head  of  John  the 
baptist.  And  immediately  going 
in  with  haste  to  the  king,  she 
asked,  saying,  I  desire  that  then 
give  me  directly  upon  a  dish  the 
head  of  John  the  baptist.  And 
the  king,  [while]  made  very  sorry, 
on  account  of  the  oaths  and  those 
at  table  with  him,  would  not 
27  break  his  word  with  her.*^  And 
immediately  the  king,  having  sent 
one  of  the  guard,  ordered  his 
head  to  be  brought.  And  he  went 
out  and  beheaded  him  in  the 
prison,  and  brought  his  head  upon 
a  dish,  and  gave  it  to  the  damsel, 
and  the  damsel  gave  it  to  her 
mother.  And  his  disciples  having 
heard  [it],  came  and  took  up  his 
body,  and  laid  it  in  a  tomb. 

And  the  apostles  are  gathered 
together  to  Jesus.  And  they  re- 
lated to  him  all  things,  both  what 
they  had  done  and  what  they  had 
taught.  And  he  said  to  them, 
Come  ye  yourselves  apart  into  a 
desert  place  and  rest  a  little.  For 
those  coming  and  those  going 
were  many,  and  they  had  not  lei- 
sure even  to  eat.  And  they  went 
away  apart  into  a  desert  place  by 
ship.  And  many  saw  them  going, 
and  recognized  them,'^  and  ran  to- 
gether there  on  foot,  out  of  all 
the  cities,  and  outwent  them  [and 
came  together  to  him]  ."^  And  on 
leaving  [the  ship]  Jesus  saw  a 
great  crowd,  and  he  was  moved 
with    compassion    for  them,   be- 


t  T.R.  reads  'shall!.' 
"  See  Kypke. 

»  T.  R.  reads  '  and  the  crowds  saw  them 
goinsT,  and  recognized  him.' 

"  These  last  woids  '  and  came  together 


cause  they  were  as  sheep  not 
having  a  shepherd.  And  he  began 

3^  to  teach  them  many  things.  And 
when  it  was  already  late  in  the 
day,  his  disciples  coming  to  h\m 
say.  The  place  is  desert,  and  it  is 

^6  already  late  in  the  day ;  send 
them  away  that  they  may  go  into 
the  country  and  villag-es  around, 
and  buy   themselves    bread,  for 

37  they  have  nothing  to  eat.  And 
he  answering  said  to  them.  Give 
ye  them  to  eat.  And  they  say 
to  him.  Shall  we  go  and  buy 
two    hundred    denarii    worth   of 

•^^  bread  and  give  them  to  eat  ?  And 
he  says  to  them,  How  many  loaves 
have  ye  ?  Go  and  see.  And  when 
they  knew  they  say.   Five,  and 

'^^  two  fishes.  And  he  ordered  them 
to  make  them  all  sit  down  by 
companies    on    the   green  grass. 

^  And  they  sat  down  in  ranks  by 

^1  hundreds  and  by  fifties.  And 
having  taken  the  five  loaves  and 
the  two  fishes,  looking  up  to 
heaven,  he  blessed  and  brake  the 
loaves,  and  gave  [them]  to  his-"' 
disciples,  that  they  might  set 
[them]  before  them.  And  the 
two  fishes  he  divided  among  all. 

^-  And  they  all  ate  and  were  satis- 

^'^  fied.  And  they  took  up  of  frag- 
ments twelve  hand  baskets  full, 

w  and  of  the  fishes.  And  those  that 
ate  of  the  loaves  werey  five  thou- 

*3  sand  men.  And  immediately  he 
compelled  his  disciples  to  go  on 
board  ship,^  and  to  go  on  before 
to  the  other  side  to  Bethsaida, 

to  him'  are  doubtful. 
»  Some  read  '  the  disciples.' 
y  T.R.  reads  'about.' 
^   Or  'the  ship.' 


MAEK  VI,  VII. 


while  he  should  send  the  crowa  i 

*®  away.  And,  having  dismissed 
them,  he  departed  into  the  moun- 

*7  tain  to  pray.  And  when  evening 
was  come,  the  ship  was  in  the 
midst  of  the   sea,  and  he   alone 

^  upon  the  land.  And  seeing  »  them 
labouring  in  rowing,  for  the  wind 
was  contrary  to  them,  about  the 
fourth  watch  of  the  night  he 
comes  to  them  walking  on  the  sea, 
and  would  have  passed  them  by. 

^^  But  they,  seeing  him  walking  on 
the  sea,  thought  that  it  was  an 

^  apparition,  and  cried  out.  For  all 
saw  him  and  were  troubled.  And 
immediately  he  spoke  with  them, 
and  saith  to  them.  Be  of  good 
courage :  it  is  I ;   be  not  afraid. 

•'"'1  And  he  went  up  to  them  into  the 
ship,  and  the  wind  fell.  And  they 
were  exceedingly  beyond  measure 
astonished    in    themselves     and 

32  wondered ;  for  they  understood 
not  through''  the  loaves  ;  for  their 

53  heart  was  hardened.  And  having 
passed  over,  they  came  to  the 
land  of  Gennesaret  and  made  the 

54  shore.  And  on  their  coming  out 
of  the  ship,  immediately  recogniz- 

5b  ing^  him,  they  ran  through  that 
whole  country  around,  and  began 
to  carry  about  those  that  were 
Ul  on  couches,  where  they  heard 

^  that  he  was.  And  wherever  he 
entered  into  villages,  or  cities,  or 
the  country,  they  laid  the  sick  in 
the  market  places,  and  besought 
him  that  they  might  touch  if  it 
were  only  the  hem  of  his  garment ; 


»  T.  E.  reads  '  he  saw,'  adding  '  and  ' 
before  'about.' 

b  Or  '[even]  .after.'  eni  denotes  the  oc- 
casion for  tiieir  believing. 

<=  T.  R.  adds  '  they  found  fault.' 


and  as  many  as  touched  him  were 
healed. 
VII.    And  the  Pharisees  and  some 
of  the  scribes  coming  from  Jeru- 
salem are    gathered  together  to 

2  him,  and  seeing  some  of  his  disci- 
ples eat  bread  with  defiled,  that 

3  is,  unwashed,  hands,*^  (for  the 
Pharisees  and  all  the  Jews,  un- 
less they  wash  their  hands  dili- 
gently,''  do  not  eat,  holding  what 
is    delivered    [to    them]    by  the 

*  elders  [to  keep]  ;  and  [on  coming] 
from  the  market-place,  unless  they 
are  washed,  they  do  not  eat ;  and 
there  are  many  other  things  which 
they  have  received  to  hold,  the 
washing  of  cups  and  vessels,  and 
brazen    utensUs,    and    couches), 

5  then  the  Pharisees  and  the 
scribes  ask  him,  Why  do  thy  dis- 
ciples not  walk  according  to  what 
is  delivered  by  the  elders-,  but  eat 
the    bread   with   defiled «  hands  ? 

•5  But  he  answering  said  to  them, 
Well  did  Esaias  prophesy  con- 
cerning you  hypocrites,  as  it  is 
written.  This  people  honour  me 
with  their  lips,  but  their  heart  is 

7  far  away  from  me.  But  in  vain 
do  they  worship  me,  teaching  [as 
their]  teachings    commandments 

^  of  men.  For,  leaving  the  com- 
mandment of  God,  ye  hold  what 
is  delivered  by  men  [to  keep] — 
washings  of  vessels  and  cups,  and 
many  other  such  like  things  ye  do. 

s  And  he  said  to  them,  Well  do  ye 
set  aside  the  commandment  of 
God  that  ye  may  observe  what  is 

^  Or,  as  literally,  '  with  the  fist  :'  a 
word  of  very  unoertiiin  and  conte.-ted 
meaning. 

«  T.  R.  reads  '  unwashed." 


MARK  VII. 


delivered  by  yourselves  ^  [to  keep] . 

^0  For  Moses  said,  Honour  thy  fa- 
ther and  thy  mother ;  and,  He 
who  speaks  iHs  of  father  or  mo- 

"  ther,  let  him  surely  die.  But  ye 
say,  If  a  man  say  to  his  father  or 
his  mother,  [It  is]  corban  (that  is, 
gift),  whatsoever  thou   mightest 

^-  have  profit  from  me  by.  And  ye 
no  longer  suffer  him  to  do  any- 
thing for  his  father  or  his  mother, 

13  making  void  the  word  of  God  by 
your  traditional  teaching  which 
ye  have  delivered  ;  and  many  such 

1*  like  things  ye  do.  And  having 
called  again'*  the  crowd,  he  said 
to  them,  Hear  me,  aU   [of  you], 

15  and  understand  :  There  is  nothing 
from  outside  a  man  entering  into 
him  which  can  defile  him;  but 
the  things  which  go  out  from 
him,  those  it  is  which  defile  the 

1^  man.    If    any  one  have  ears  to 

17  hear,  let  him  hear.  And  when  he 
went  indoors  from  the  crowd,  his 
disciples  asked   him    concerning 

1*  the  parable.  And  he  saith  to 
them.  Are  ye  also  thus  unintelli- 
gent? Do  ye  not  perceive  that 
all  that  is  outside  entering  into 

18  the  man  cannot  defile  him,  be- 
cause it  does  not  enter  into  his 
heart  but  into  his  belly,  and  goes 
out  into  the  draught,  purging  aU 

20  meats  ?  And  he  said.  That  which 
goes  forth  out  of  the  man,  that 

21  defiles  the  man.    For  from  with- 


f  Or  '  your  tradition.' 

g  Or  '  abuses,  curses.' 

h  T.  K.  reads  '  all.' 

>  Literally  '  covetousnesses. '  But  see 
the  use  of  this  word  in  Ephesians  iv.  19, 
and  the  note  to  v.  3, 

i  /3Xao-<^r)/u,i'a. 

''  TeKvoi^  reKvtov.  Here  '  children'  in  the 
sense  of  being  born  of  the  family,  often 
used  by  John  to  signify  this  relationship 


in,  out  of  the  heart  of  men,  go 
forth  evil  thoughts,  adulteries, 
-'■■  fornications,  murders,  thefts,  co- 
vetousness, '  wickedness,  deceit, 
licentiousnesses,  a  wicked  eye, 
injurious  language,J  haughtiness, 

23  folly ;  all  these  wicked  things  go 
forth  from  within  and  defile  the 
man. 

24  And  he  rose  up  and  went  away 
thence  into  the  borders  of  Tyre 
and  Sidon;  and  having  entered 
into  a  house  he  would  not  have 
any  one  know  [it],  and  he  could 

25  not  be  hid.  For  a  woman  having 
heard  of  him,  whose  little  daugh- 
ter had  an  unclean  spirit,   came 

2S  and  fell  at  his  feet  (and  the  wo- 
man was  a  Greek,  Syrophenician 
by  race),  and  asked  him  that  he 
would  cast  the  demon  out  of  her 

27  daughter.  But  Jesus  said  to  her, 
Suffer  the  children''  to  be  first 
filled ;  for  it  is  not  right  to  take 
the  children's''  bread  and  cast  it 

28  to  the  dogs.'  But  she  answered  and 
says  to  him.  Yea,  Lord ;  for  even 
the  dogs  under  the  table  eat  of 

29  the  children's™  crumbs.  And  he 
said  to  her.  Because  of  this  word, 
go  thy  way,  the  demon  is  gone 

30  out  of  thy  daughter.  And  having 
gone  away  to  her  house  she  found 
the  demon  gone  out  and  her 
daughter  lying  on  the  bed. 

31  And  again  having  left  the  bor- 
ders of  Tyre  ^  and  Sidon,  he  came 


in  Christians,  as  bom  of  God;  different 
from  vloi,  'grown  up  to  be  sons.' 

1  See  Matthew  xv.  27. 

™  7rai6tiov,  'children'  in  the  sense  of 
'  little  children,' without  further  particular 
reference  to  the  family  they  are  of. 

•>  Many  (Cod.  Sin.,  Vat.,  Vul.,  It.,  Syr.) 
read,  '  having  left  the  coasts  of  Tyre,  he 
came  through  Sidon  to,'  &c. 


MARK  Vn,  VIII. 


to  the  sea  of  Galilee,  through  the 
midst  of  the  coasts  of  Decapolis. 

32  And  they  bring  to  him  a  deaf 
man  who  could  not  speak  right, 
and  they   beseech    him  that  he 

^  might  lay  his  hand  on  him.  And, 
having  taken  him  away  from  the 
crowd  apart,  he  put  his  fingers 
to   his    ears;    and    having    spit, 

^  he  touched  his  tongue  ;  and  look- 
ing up  to  heaven  he  groaned,  and 
says  to  him,  Ephphatha,  that  is, 

^  Be  opened.  And  immediately  his 
ears  were  opened,  and  the  band 
of  his  tongue  was  loosed  and  he 

88  spoke  right.  And  he  charged 
them  that  they  should  speak  to 
no  one  [of  it].  But  so  much  the 
more  he°  charged  them,  so  much 
the  more   abundantly  they'^  pro- 

37  claimed  it,  and  were  astonished 
above  measure,  saying,  He  does 
aU  things  well ;  he  makes  both 
the  deaf  to  hear  and  the  speech- 
less to  speak. 

Vni.  In  those  days,  there  being  a 
very  great  crowd,  and  they  having 
nothing  that  they  could  eat,P  hav- 
ing called  his  disciples  [to  him], 

2  he  says  to  them,  I  have  compas- 
sion on  the  crowd,  because  they 
have  staid  with  me  already  three 
days  and  they  have  not  anything 

3  they  can  eat,  and  if  I  shall  dismiss 
them  to  their  home  fasting  they 
will  faint  on  the  road  ;  for  some  of 

4  them  are  come  from  far.  And  his 
disciples  answered  him.  Whence 
shall  one  be  able  to  satisfy  these 
with  bread  here  in  a  desert  place  ? 


°    aVTO?,   Ot'TOC. 

p  T.  B,  adds  '  Jesus.' 
1  Or  't)ie  ship.' 

r  Or  'groaiiini^  deeply,'   but  the  LXX 
use  (TTfvd.^a<;  and  avouTTevd^ag  ah'ke.    In 


°  And  he  asked  them,  How  many 
loaves  have  ye  ?    And  they  said, 

"  Seven.  And  he  commanded  the 
crowd  to  sit  down  on  the  ground. 
And  having  taken  the  seven 
loaves,  he  gave  thanks,  and  brake 
[them]  and  gave  [them]  to  his 
disciples,  that  they  might  set 
[them]  before  [them].    And  they 

7  set  them  before  the  crowd.  And 
they  had  a  few  small  fishes,  and 
having  blessed,  he  desired  these 

8  also  to  be  set  before  [them].  And 
thoy  ate  and  were  satisfied.  And 
they  took  up  of  fragments  that 

0  remained  seven  baskets.  And 
those  that  had  eaten  were  about 
four  thousand,  and  he  sent  them 
away. 

1^  And  immediately  going  on  boardi 
ship  with  his  disciples,  he  came 
into  the   parts    of    Dalmanutha. 

11  And  the  Pharisees  went  out  and 
began  to  dispute  against  him,  seek- 
ing from  him  a  sign  from  heaven, 

12  tempting  him.  And  groaning''  in 
his  spirit  he  says.  Why  does  this 
generation  seek  a  sign  ?  Yerily  I 
say  unto  you,  A  sign^  shall  in  no 
wise  be  given  to  this  generation. 

13  And  he  left  them,  and  going  again 
on  board'  ship,  went  away  to  the 
other  side. 

1^  And  they  forgot  to  take  bread, 
and,  save  one  loaf,  they  had  not 

15  [any]  with  them  in  the  ship.  And 
he  charged  them,  saying.  Take 
heed,  beware  of  the  leaven  of  the 
Pharisees  and  of  the  leaven  of 

10  Herod.    And  they  reasoned  with 


cla.ssical  Greek  the  latter  is  rather  '  groan- 
ing aloud.' 

8  1  .iterally  '  if  a  sign  shall  be  given ;'  a 
usual  Hebraism,  as  in  Hebrews  iiL 

t  Or  '  the  ship,' 


MAEK  yill. 


one  another  [saying "»],  [It  is]  be- 
iJ"  cause  we  have  no  bread.  And 
Jesus  knowing  [it],  says  to  them, 
Why  reason  ye  because  ye  have 
no  bread?  Do  ye  not  yet  per- 
ceive nor  understand  ?    Have  ye 

18  your  heart  yet  hardened  ?  Having 
eyes,  see  ye  not?  and  having  ears, 
do  ye   not  hear  ?   and  do   ye  not 

19  remember  ?  When  I  broke  the 
five  loaves  for  the  five  thousand, 
how  many  hand-baskets  full  of 
fragments  took  ye  up  ?     They  say 

20  to  him,  Twelve.  And  when  the 
seven  for  the  four  thousand,  the 
filling  of  how  many  baskets  of 
fragments  took  ye  up  ?    And  they 

21  said,  Seven.  And  he  said  to 
them.  How  do  ye  not  understand  ? 

22  And  he  comes  to  Bethsaida ;  and 
they  bring  him  a  blind  man,  and 
beseech  him  that  he  might  touch 

23  him.  And  taking  hold  of  the  hand 
of  the  blind  man  he  led  him  out  of 
the  village,  and  having  spit  upon 
his  eyes,  he  laid  his  hands  upon 
him,  and  asked  him  if  he  beheld^ 

24  anything.  And  having  looked  up, 
he  said,  I  behold  men  like  trees 

25  walking.  Then  he  laid  his  hands 
again  upon  his  eyes,  and  made 
him  look  up.^  And  he  was  re- 
stored  and   looked    on  all    men 

26  clearly.  And  he  sent  him  to  his 
house,  saying.  Neither  enter  into 
the  village,  nor  tell  [it]  to  any  one 
in  the  village. 

27  And  Jesus  went  forth,  and  his 


^  '  Saying'  is  a  doubtful  reading. 

T  Literally  'beholds.' 

w  Codd.  Vat.,  Sin.,  and  others  have  here 
Sie^Kexfjev,  'he  saw  distinctly,'  for  'and  he 
made  him  look  up,'  perhaps  rightly.  And 
probably  we  should  read  '  all  things.' 

^  auTOs. 

y  T. E.  reads  'says  to  them.' 


disciples,  into  the  villages  of 
Caesarea-Philippi.  And  by  the 
way  he  asked  his  disciples,  say- 
ing unto  them,  Whom  do  men  say 

28  that  I  am  ?  And  they  answered, 
John  the  baptist  ;  and  others, 
Elias ;  but  others.  One  of  the  pro- 

29  phets.  And  he''  asks>'  them,  But 
ye,  whom  do  ye  say  that  I  am? 
And  Peter  answering  says  to  him, 

!50Thou  art  the  Christ.  And  he 
charged  them  straitly,^  in  order 
that  they  should  tell  no  man  about 

31  him.  And  he  began  to  teach 
them  that  the  Son  of  man  must 
suffer  much,  and  be  rejected  of 
the  elders  and  of  the  chief  priests 
and  of  the  scribes,  and  be  killed, 
and  after  three  days  rise  [again]. 

32  And  he  spoke  the  thing*  openly. 
And  Peter,  taking  him  to  [him], 

33  began  to  rebuke  him.  But  he, 
turning  round  and  seeing  his  dis- 
ciples, rebuked  Peter,  saying,''  Get 
away  behind  me,  Satan,  for  thy 
mind  is  not  on  the  things  that  are 
of  God,  but  on  the  things  that  are 

34  of  men.  And  having  called  the 
crowd  with  his  disciples,  he  says 
to  them.  Whoever  desires  to  come 
after  me,  let  him  deny  himself, 
and  let  him  take  up  his  cross  and 

35  let  him  follow  me.  For  whoso- 
ever shall  c  desire  to  save  his  life 
shall  lose  it,  but  whosoever  shall  <= 
lose  his  own''  life  for  my  sake  and 

36  the  gospel's  e  shall  save  it.  For 
what  shall  it  profit  a  man  if  he 


^  Or  '  strictly.' 

a  Xo-yoi/,  '  matter'  or  '  discourse.' 
b  Some  read  '  and  says.' 
«  '  Shall'  has  the  sense  of  conditional, 
or  subjunctive  here,  of  possibility, 
d  T.  R.  omits  '  own.' 
«  T.  E.  adds  ovtos. 


MARK  VIII,  IX. 


g'ain  the  whole  world  and  suffer  , 
3'  the  loss  of  his  soul  ?  or  what  shall 
a  man  g-ive  in  exchange  for  his  j 
38  soul  ?  For  whosoever  shall  be  | 
ashamed  of  me  and  of  my  words  i 
in  this  adulterous  and  sinful  gene-  j 
ration,  of  him  shall  the  Son  of  man  j 
also  be  ashamed  when  he  shall 
come  in  the  glory  of  his  Father 
with  the  holy  angels.  (IX.)  And 
he  said  to  them,  Yerily  I  say  to 
you,  There  are  some  of  those  who 
stand  here  that  will  not^  taste 
death  until  they  see  the  kingdom 
of  God  comes  in  power. 

2  And  after  six  days  Jesus  takes 
with  [him]  Peter  and  James  and 
John,  and  takes  them  up  on  a  high 
mountain  by  themselves  apart. 
And  he  was  transfigured  before 

8  them ;  and  his  garments  became 
shining,  exceeding  white,  as  snow, 
such  as  fuller  on  earth  could  not 

*  whiten  them.  And  there  appeared 
to  them  Elias  with  Moses,  and 
they   were    talking   with   Jesus. 

5  And  Peter  answering  says  to 
Jesus,  Rabbi,  it  is  good  that  we 
should  be  here ;  and  let  us  make 
three  tabernacles,  for  thee  one, 
and  for  Moses  one,  and  for  Elias 

^  one.  For  he  knew  not  what  he 
should  say,  for  they  were  filled 

7  with  fear.  And  there  came  a 
cloud  overshadowing**  them,  and 
there  came  a  voice  out  of  the 
cloud,'  This  is  my  beloved  Son : 

8  hear  him.    And  suddenly  having 


'  ovfjiri,  strong  negative,  'not  at  all,'  'in 
no  wise.' 
e  '  Come,'  €kr)\v9viav,  not '  coming.' 
^  tn-io-Kid^ovtra,  not  as  darkening,  for  it 
was  a  bright  cloud,  '  the  excellent  glory,' 
but  surrounding  and  covering  them.  It 
is  the  word  used  for  the  cloud  taking 
the  tabernacle. 


looked  around,  they  no  longer  saw 
any  one,   but  Jesus   alone   with 

9  themselves.  And  as  they  de- 
scended from  the  mountain,  he 
charged  them  that  they  should 
relate  to  no  one  what  they  had 
seen  unless  when  the  Son  of  man 
should  be  risen  from  among  [the] 

1*^  dead.  And  they  kept  that  saying, 
questioning  among  themselves  J 
what  ^rising  from  among   [the] 

^1  dead  was.  And  they  asked  him 
saying,  Why  do'  the  scribes  say 
that  Elias  must  fixst  have  come  ? 

12  And  he  answering  said  to  them, 
EUas  indeed,  having  first  come, 
restores  all  things  ;  and  how  it  is 
written  of  the  Son  of  man  that  he 
must  suffer  much,  and  be  set  at 

13  nought :  but  I  say  unto  you,  that 
Elias  also  is  come,  and  they  have 
done  to  him  whatever  they  would, 
as  it  is  written  of  him. 

1*  And  when  he  came  to  his  disci- 
ples he  saw  a  great  crowd  around 
them,   and    scribes    disputing  a- 

15  gainst  them.  And  immediately 
all  the  crowd  seeing  him  were 
amazed,  and  running    to   [him], 

16  saluted  him.  And  he  asked  them,™ 
What  do  ye  question  with  them 

1'  about  ?  And  one  out  of  the  crowd 
answered,"  Teacher,  I  brought  to 
thee  my  son,  who  has  a  dumb 

18  spirit;  and  wheresoever  it  seizes 
him  it  tears  him,  and  he  foams  and 
gnashes  his  teeth,  and  he  is  with- 
ering away.    And  I  spoke  to  thy 


>  T.  R.  adds  'saying.' 

i  Some  connect  rrpbs  eavTOvs  with  '  kept 
that  saying,'  but  I  apprehend  it  is  a  mis- 
take. 

k  Or  'the  rising.' 

•  Or  'the  .scribes  say.'  But  see  vilL  28. 

m  T.B.  reads  'the  scribes.' 

n  T.  E.  reads  '  answering  said." 


MAEK  IX. 


disciples  that  they  might  cast  him 
1^  out,  and  they  could  not.  But  he 
answering  them^  saith,  0  unbeliev- 
ing generation !  till  when  shall  I 
be  with  you  ?  till  when,  shall  I 
bear  with  you  ?  bring  him  to  me. 
^  And  they  brought  him  to  him. 
And  seeing  him  the  spirit  imme- 
diately tore  him ;  and  falling  upon 

21  the  earth,  he  rolled  foaming.  And 
he  asked  his  father,  How  long  a 
time  is  it  that  it  has  been  like 
this  with  him  ?  And  he  said,  From 

22  childhood ;  and  often  it  has  cast 
him  both  into  fire  and  into  waters 
that  it  might  destroy  him  :  but,  if 
thou  canst  [do]  anything,  be  mov- 
ed with  pity  on  us,  and  help  us. 

23  And  Jesus  said  to  him.  The  "  if 
thou  canst"  is  [if  thou  canst]  be- 
lieve.    All  things  are  possible  to 

24  him  that  believes.  And  immedi- 
ately the  father  of  the  young 
child  crying  out  said  with  tears,  I 

25  believe,p  help  mine  unbelief.  But 
Jesus,  seeing  that  the  crowd  was 
running  up  together,  rebuked  the 
unclea^n  spirit,  saying  to  him. 
Thou  du.mb  and  deaf  spirit,  I  com- 
mand thee,  come  out  of  him  and 

26  enter  no  more  into  him.  And 
having  cried  out  and  torn  [him]  i 
much,  he  came  out ;  and  he  became 
as  if  dead,  so  that  the  most''  said, 

27  He  is  dead.  But  Jesus,  having 
taken  hold  of  him  by  the  hand, 
lifted  him  up,  and  he  rose  up. 

28  And  when  he  was  entered  into 
the  house,  his  disciples  asked  him 
privately,  Wherefore  could  not  we 

20  cast  him  out  ?    And  he  said  to 


o  T.  E.  reads  '  him.' 

p  T.  R.  adds  '  Lord.' 

q  T.  R.  has  '  him'  in  text. 

'  Tous  7ro\A.ovs  ;  01  TToWoC  is  the  general 


them.  This  kind  can  go  out  by  no- 
thing but  by  prayer  and  fasting. 

30  And  going  forth  from  thence 
they  went  through  Galilee ;  and 
he  would  not  that  any  one  knew 

31  it ;  for  he  taught  his  disciples  and 
said  to  them.  The  Son  of  man  is 
delivered  into  men's  hands ;  and 
they  shall  kill  him,  and,  having 
been  killed,  he  shall  rise  up  on 

32  the  third  day.^  But  they  under- 
stood not  the  saying,  and  feared 

33  to  ask  him.  And  he  came  to 
Capernaum,  and  being  in  the 
house,  he  asked  them,  Of  what 
were  ye  reasoning'  by  the  way? 

31  And  they  remained  silent,  for  by 
the  way  they  had  been  reasoning 
with  one  another  who  [was]  great- 
s'^ est.  And  sitting  down  he  called 
the  twelve  ;  and  he  saith  to  them. 
If  any  one  would  be  first,  he  shall 
be  last  of  aU,  and  minister  of  ail. 

36  And  taking  a  child  he  set  it  in 
their  midst,  and  having  taken  it 

37  in  his  arms  he  said  to  them,  Who- 
soever shall  receive  one  of  such 
children  in  my  name,  receives  me  ; 
and  whosoever  shall  receive  me, 
does  not  receive  me,  but  him  who 

38  sent  me.  And  John  answered 
him  saying,  Teacher,  we  saw  a 
person  casting  out  demons  in  thy 
name,  who  does  not  follow  us,  and 
we  forbad  him,  because  he  does  not 

39  follow  us.  But  Jesus  said.  For- 
bid him  not ;  for  there  is  no  one 
who  shall  do  a  miracle  in  my  name, 
and  be  able  soon  [after]  to  speak 

10  ill  of  me ;  for  he  who  is  not  against 

11  us  is  for  us.    For  whosoever  shall 


mass  of  people  there.  T.  R.  reads  'many.' 
8  Many  read   '  after  three  days,'  with 

s,  B,  C,  D.  L,  Ital.  also, 
t  Some  insert  'among  yourselves.' 


MAEK  IX,  X. 


give  you  a  cup  of  water  to  drink 
in  [my]"  name,  because  ye  are 
Christ's,  verily  I  say  unto  you,  he 
shall  in  no  wise  lose  his  reward. 

■^^  And  whosoever  shall  be  a  snare 
to  one  of  the  Httle  ones  who  be- 
lieve in  me,  it  were  better  for  him 
if  a  millstone^  were  hung  about 
his  neck,  and  he  cast  into  the  sea. 

^  And  if  thy  hand  serve  as  a  snare 
to  thee,  cut  it  off :  it  is  better  for 
thee  to  enter  into  life  maimed, 
than  having  [thy]  two  hands  to  go 
away  into  hell,^  into  the  fire  un- 

•"  quenchable ;  where  their  worm 
dies    not,    and    the    fire    is    not 

^  quenched.  And  if  thy  foot  serve 
as  a  snare  to  thee,  cut  it  off :  it  is 
better  for  thee  to  enter  into  life 
lame,  than  having  [thy]  two  feet 
to  be  cast  into  hell,"  into  the  fire 

^  unquenchable  ;  where  their  worm 
dies  not  and  the  fire  is  not  quench- 

^7  ed.  And  if  thine  eye  serve  as  a 
snare  to  thee,  cast  it  out :  it  is  bet- 
ter for  thee  to  enter  into  the  king- 
dom of  God  with  one  eye,  rather 
than  having  two  eyes  to  be  cast  into 

^  the  hell"  of  fire,  where  their  worm 
dies    not,    and    the    fire    is    not 

^^  quenched.  For  every  one  shall 
be  salted  with  fire,  and  every  sa- 
crifice shall  be  salted  with  salt. 

50  Salt  [is]  good,  but  if  the  salt  is 
become  saltless,  wherewith  will 
ye  season  it  ?  Have  salt  in  your- 
selves, and  be  at  peace  with  one 
another. 

X.  And  rising  up  thence  he  comes 
into  the  coasts  of  Judaea,"  the 


T.  R.  adds  '  my  '  in  text :  r(Z ijlov. 

Or  '  a  great  (literally  ass's)  millstone.' 


"  Gehenna 
»  Some  read  '  and  the  other  side 
'by'  or  'through.' 
y  T.  E.  adds  '  the  :'  so  Cod.  Sin. 


other  side  of  the  Jordan.  And 
again  crowds  come  together  to 
him,  and,  as  he  was  accustomed, 
~  again  he  taught  them.  And  y 
Pharisees  coming  to  [him]  asked 
him.  Is  it  lawful  for  a  man  to  put 
away  his  wife  ?    (tempting  him.) 

3  But  he  answering  said  to  them, 
What  did  Moses  command  you  ? 

4  And  they  said,  Moses  allowed  to 
write  a  bill  of  divorce,  and  to  put 

5  away.  And  Jesus  answering  said 
to  them.  In  view  of  your  hard- 
heartedness  he  wrote  this  com- 

^  mandment  for  you ;  but  from 
[the]  beginning  of  [the]  creation 
God  ^  made  them  male  and  female. 

7  For  this  cause  a  man  shaU  leave 
his  father  and  mother  and  shall 

8  be  joined  to  his  wife,  and  they 
two  shall  be  "*  one  flesh :  so  that 
they  are  no  longer  two,  but  one 

8  flesh.     What  God  has  therefore 

united  together,  let  man  not  put 

^^  asunder.    And  again  in  the  house 

his  disciples  asked  him  concern- 

11  ing  this.**  And  he  saith  to  them, 
Whosoever  shall  put  away  his 
wife  and  shall  marry  another, 
commits    adultery    against    her. 

12  And  if  a  woman  put  away  her 
husband  and  shall  marry  another, 
she  commits  adultery. 

13  And  they  brought  little  children 
to  him  that  he  might  touch  them. 
But  the  disciples  rebuked  those 

1*  that  brought  them.  But  Jesus 
seeing  it,  was  indignant,  and  said 
to  them.  Suffer  little  children  to 
come  to  me  ;  forbid  •=  them  not ;  for 


T.E. 


'  Some  read  '  he.' 

ft  Literally  'to'  or  'for  one  flesh,'  el? 
(Ta.pKafj.iav.  It  is  the  Hebrew^.  (Gen.ii.24.) 

b  T.  R.  reads  '  concerning  the  same 
thing.' 

«  T.  R.  reads  'and  forbid.' 


MAEK  X. 


of  such  is  the   kingdom  of  God. 

15  Verily  I  say  to  you,  Whosoever 
shall  not  receive  the  kingdom  of 
God  as   a  little  child,   shall  not 

1*  enter  into  it.  And  having  taken 
them  in  his  arms,  having  laid  his 
hands  on  them,  he  blessed'^  them. 

17  And  as  he  went  forth  into  the 
way,  a  person  ran  up  to  [him],  and 
kneeling  to  him  asked  him.  Good 
Teacher,  what  shall  I   do  that  I 

18  may  inherit  eternal  life  ?  But 
Jesus  said  to  him.  Why  callest 
thou  me  good  ?  no  one  is  good  but 

1^  one,  [that  is]  God.  Thou  know- 
est  the  commandments  :  do  not 
commit  adultery,  do  not  kill,  do 
not  steal,  do  not  bear  false  wit- 
ness,    do    not    defraud,     honour 

20  thy  father  and  mother.  And  he 
answering  said  to  him.  Teacher, 
all  these  things  have  I  kept  from 

■-1  my  youth.  And  Jesus  looking 
upon  him  loved  him,  and  said  to 
him,  One  thing  lackest  thou  :  go, 
sell  all  that  thou  hast  and  give  to 
the  poor,  and  thou  shalt  have 
treasure  in  heaven  ;  and  come,  f  ol- 

22  low  me,  taking  up  the  cross.  But 
he,  sad  at  the  word,  went  away 
grieved,  for  he  had  large  posses- 

23  sions.  And  Jesus  looking  around 
says  to  his  disciples.  How  diffi- 
cultly shall  they  that  have  riches 
enter  into  the  kingdom  of  God ! 

2*  And  the  disciples  were  amazed  at 
his  words.  And  Jesus  again  an- 
swering says  to  them,  Children, 
how  difficult  it  is  that  those  who 
trust  in  riches  should  enter  into 

25  the  kingdom  of  God !     It  is  easier 


d  Some  read  '  blesses.' 

e  In  English,  the  reference  of  '  impos- 
sible' to  '  who  can  be,'  is  here  lost;  Svva- 
Ttti. .  . .  aSvvaTOV. 


that  a  camel  should  go  through 
the  eye  of  a  needle  than  a  rich 
man   enter  into  the   kingdom  of 

26  God.  And  they  were  exceedingly 
astonished,  saying  to  one  another, 

27  And  who  can  be  saved  ?  But 
Jesus  looking  on  them  saith,  With 
men  it  is  impossible,^  but  not  with 
God;   for  all  things  are  possible 

28  with  God.  f  Peter  began  to  say 
to  him,  Behold,  ive  have  left  all 
things  and  have  followed    thee. 

-^  g  Jesus  answering  said.  Verily  I 
say  to  you.  There  is  no  one  who 
has  left  house,  or  brethren,  or  sis- 
ters, or  father,  or  mother,  [or 
wife,^]  or  children,  or  lands,  for 
my  sake  and  for  the  sake'  of  the 

30  gospel,  that  shall  not  receive  an 
hundredfold  now  in  this  time ; 
houses,  and  brethren,  and  sisters, 
and  mothers,  and  children,  and 
lands,  with  persecutions ;  and  in 

31  the  coming  age  eternal  life.  But 
there  shall  be  many  first  last,  and 
the  last  first. 

32  And  they  were  in  the  way  going 
up  to  Jerusalem,  and  Jesus  was 
going  on  before  them,  and  they 
were  amazed  and  were  afraid  as 
they  followed.  And  taking  the 
twelve  again  to  [him],  he  began 
to  tell  them  what  was  going  to 

33  happen  to  him  :  Behold,  we  go  up 
to  Jerusalem,  and  the  Son  of  man 
shall  be  dehvered  up  to  the  chief 
priests  and  to  the  scribes,  and 
they  shall  condemn  him  to  death, 
and  shall  deliver  him  up  to  the 

3^  nations.  And  they  shall  mock 
him,  and  shall  scourge  him,  and 


f  T.  E  reads  '  And  Peter.' 

g  T.  K.  adds  '  but.' 

^  '  Or  wife'  is  questionable  here. 

i  T.  E.  omits  '  for  the  sake  of. ' 


MAEK  X. 


shall  spit  upon  him,  and  shall  kill 
him ;  and  after  three  days ■'  ho  shall 

35  rise  ag'ain.  And  there  come  to 
him  James  and  John,  the  sons 
of  Zebedee,  saying,  Teacher,  we 
would  that  whatsoever  we  may 
ask  thou  wouldest  do  it  for  us. 

30  And  he  said  to  them,  What  would 

3'  ye  that  I  should  do  for  you  ?  And 
they  said  to  him.  Give  to  us  that 
we  may  sit,  one  on  thy  right  hand, 
and  another  on  thy  left  hand,  in 

3S  thy  glory.'-'  And  Jesus  said  to 
them.  Ye  do  not  know  what  ye  ask. 
Are  ye  able  to  drink  the  cup  which 


I  drink. 


be  baptized   [with] 


the  baptism  that  I  am  baptized 
39  with  ?  And  they  said  to  him.  We 
are  able.  And  Jesus  said  to  them, 
The  cup  that  J  drink  ye  will  drink, 
and  [with]  the  baptism  that  I  am 
baptized  [with]  ye  will  be  bap- 
^  tized.  But  to  sit  on  my  right 
hand  or'  on  my  left  is  not  mine  to 
give  ;  but  for'"  those  for  whom  it 

41  is  prepared.  And  the  ten  having 
heard  [of  it],  began  to  be  indig- 

42  nant  about  James  and  John.  But 
Jesus  having  called  them  to  [him], 
saith  to  them.  Ye  know  that  those 
who  are  esteemed  to  rule  over  the 
nations  exercise  dominion  over 
them,  and  their  great  men  exercise 

43  authority  over  them  ;  but  it  is  " 


J  T.  R.  reads  '  the  third  day. 

"t  Or  '  in  thy  glory  we  may  sit :  one  on 
thy  right  hand,  and  one  on  thy  left  hand.' 
Or  'we  may  sit  in  thy  glory,'  (fee. 

1  T.  R.  roads  'and.' 

•"  Or  perhaps  'to.'  But  then  aWd  is 
taken  for  el  ^>j,  and  so  Matt.  sx.  The 
emphasis  is  on  efjiou  5oO»'ai :  wonderful  per- 
fectness  and  lowline.ss  of  the  Lord  !  As 
to  dAAa  for  ei  ^^,  compare  Mark  ix.  8.  and 
Mptt.  xvii.  S,  and  2  Cor.  ii.  5.  The  difler- 
ence  is  that  et  /xrj  connects  itself  with  the 
previous  phrase.  '  They  saw  no  one  but.' 
'  No  one  but '  is  one  idea.     With  aWd  it 


not  thus  among  you  ;  but  whoso- 
ever would  be  great  among  you 

"  shall  be  your  minister :  and  who- 
soever would  be  first  of  you  shall 

'•''  be  bondsman  of  all.  For  also  the 
Son  of  man  did  not  come  to  be 
ministered  to,  but  to  minister, 
and  give  his  life  a  ransom  for 
many. 

^  And  they  come  to  Jericho,  and 
as  he  was  going  out  from  Jericho, 
and  his  disciples  and  a  large 
crowd,  the"  son  of  Tima3us,  Bar- 
timaeus,  the"  blind  [man],  sat  by 

^"  the  wayside  begging.  And  having 
heard  that  it  was  p  Jesus  the  Na- 
zarean,  he  began  to  cry  out  and  to 
say,  0  Son  of  David,  Jesus,  have 

48  mercy  on  me.  And  many  rebuked 
him,  that  he  should  be  silent ;  but 
he    cried    much    more,    Son    of 

49  David,  have  mercy  on  me.  And 
Jesus,  standing  still,  desired  him 
to  be  called.  And  they  call  the 
blind  [man],  saying  to  him.  Be  of 
good  courage,  rise  up,   he  calls 

^  thee.  And,  throwing  away  his 
garment,  he  rose  up  ^i  and  came  to 

51  Jesus.  And  Jesus  answering  saith 
to  him.  What  wilt  thou  that  I 
should  do  to  thee  ?  And  the  blind 
[man]  said  to  him,  Rabboni,  that 

5- 1  may  see.  And  Jesus  said  to 
him.   Go,  thy  faith  hath  healed 


is  complete  without  the  second  phrase, 
and  akkd  comes  in  in   contrast.      'They 

j  saw  no  man  any  more,'  i.  e.,  of  those  ap- 
jiearing  in  glory  ;  '  but  [they  Sixw]  Jesus 

I  alone.'    So  here:  'It  is  not  mine  to  gi%-e.' 

j  Thiit  phrase  is  complete.      '  But  it  is  re- 
served for  those  for  whom  it  is  prepared.' 

!  It  is  for  them,  appropriated  to  them. 

I      n  T.  R.  reads  'shall  not  be.' 

°  T. R.  omits  'the  ;'  and  many  read  'a 

^  blind  beggar  sat  by  the  wayside.' 

I      P  Literally  '  is.' 

\      t  Some  read  'rose  up  hastily,'  or  'start- 

'  ed  up  :'  I  suppose  rightly. 


MAEK  X,  XI. 


tliee.  And  he  saw  immediately, 
and  followed  hiiu'  in  the  way. 
(XI.)  And  when  they  draw  near 
to^  Jerusalem,  to^  Bethphage  and 
Bethany,  to*  the  mount  of  Olives, 

2  he  sends  two  of  his  discdples,  and 
saith  to  them.  Go  into  the  village 
which  is  over  against  you,  and 
immediately  on  entering  into  it  ye 
will  find  a  colt  tied,  upon  which 
no  [child]  "  of  man  has  sat :  loose 

3  it  and  lead  it  [here] .  And  if  any 
one  say  to  you.  Why  do  ye  this  ? 
say.  The  Lord  has  need  of  it ;  and 
straightway  he  sends  ^   it  hither. 

4  And  they  departed,  and  found  a  "^ 
colt  bound  to  the  door  without  at 
the  crossway,^  and  they  loose  him. 

5  And  some  of  them  who  stood  there 
said  to  them,  What  are  ye  doing, 

6  loosing  the  colt  ?  And  they  said 
to  them  as  Jesus  had  command- 
ed.y    And  they  let  them  [do  it.] 

7  And  they  led  the  colt  to  Jesus. 
And  they  cast  their  clothes  iipon 

8  it,  and  he  sat  on  it ;  and  many 
strewed  their  clothes  on  the  way, 
and  others  cut  down  branches 
from    the    trees  ^    and    went    on 

^  strewing  them  on  the  way.  And 
those  going  on  before  and  those 
following  cried  out,''  Hosanna ! 
blessed  [be]  he  that  comes  in  [the] 

I'' Lord's  b  name.  Blessed  [be]  the 
coming  kingdom  *=  of  our  father 
David.     Hosanna  in  the  highest ! 


>■  T.  R.  reads  'Jesus.' 

s  et?,  the  point  of  approaching. 

t  Trpos,  the  direction  of  the  journey,  that 
in  the  presence  and  view  of  which  they 
were. 

^  Literally  '  no  one  of  men.' 

T  T. E.  reads  'will  send.' 

"  T.  R.  reads  '  the,'  adding  t6u. 

»  A  way  leading  round  the  house,  not 
the  main  street. 

y  Many  read  'said,'  and  very  probably 
it  is  right. 


^1  And  he  '^  entered  into  Jerusalem 
and  into  the  temple  ;  ^  and  having 
looked  round  on  all  things,  the 
hour  being  already  now  late,  he 
went  out  to  Bethany  with  the 
twelve. 

12  And  on  the  morrow,  when 
they    were    gone    out    of    Beth- 

13  any,  he  hungered.  And  seeing 
from  afar  off  a  fig-tree  which 
had  leaves,  he  came,  if  perhaps 
he  might  find  something  on  it. 
And  having  come  up  to  it  he 
found  nothing  but  leaves,  for  it 

1^  was  not  the  time  of  figs.  And^ 
answering  he  said  to  it.  Let  no 
one  eat  fruit  of  thee  any  more  for 
ever.      And  his    disciples    heard 

1^  [it].  And  they  come  to  Jeriisa- 
lem,  ernds  entering  into  the  tem- 
ple,^ he  began  to  cast  out  those 
who  sold  and  who  bought  in  the 
temple,^  and  he  overthrew  the 
tables  of  the  moneychangers  and 

1^  the  seats  of  the  dovesellers,  and 
suffered  not  that  any  one  should 
carry  any  package '^  through  the 

17  temple.^  And  he  taught,  saying  to 
them,  Is  it  not  written.  My  house 
shall  be  called  a  house  of  prayer 
for  all  the  nations  ?  but  ye  have 

1'^  made  it  a  den  of  robbers.  And 
the  chief  priests  and  the  scribes' 
heard  [it],  and  they  sought  how 
they  might  destroy  him  ;  for  they 
feared  him,  because  all  the  crowd 


2  Many  read  '  and  others  branches,  cut- 
ting them  out  of  the  fields.' 
a  T.  R.  adds  '  saying.' 
b  '  Lord'  here  is  Jehovah, 
c  T.  R.  adds  '  in  the  name  of  the  Lord.' 
d  T.  R.  reads  '  J  esus.' 
e  lepov. 

f  T.  R.  adds  'Jesus.' 
e  T.  R.  adds  '  Jesus.' 
^  Or  '  vessel.' 
i  T.  R.  reads  'scribes  and  chief  priests.' 


MAEK  XI,  XII. 


were  astonished   at  his  doctrine. 
^^  And  when  it  was  evening  he  went 

20  out  without  the  city.  And  pass- 
ing by  early  in  the  morning,  they 
saw  the  fig-tree  dried  up  from  the 

21  roots.  And  Peter,  remembering 
[what  Jesus  had  said],  says  to 
him.  Rabbi,  see,  the  fig-tree  which 

"  thou  cursedst  is  dried  up.  And 
Jesus  answering   saith  to  them, 

23  Have  faith  in  God.  J  Verily  I  say 
to  you,  that  whosoever  shall  say 
to  this  mountain.  Be  thou  taken 
away  and  cast  into  the  sea,  and 
shall  not  doubt  in  his  heart,  but 
beheve  that  what  he  says  takes 
place,  whatever  he  shall  say  shall 

2'*  come  to  passim  for  him.  For  this 
reason  I  say  to  you,  All  things 
whatsoever  ye  pray  for  and  beg,^ 
believe  that  ye  receive  it,  and  it 

25  shall  come  to  pass '"  to  you.  And 
when  ye  stand  praying,  forgive  if 
ye  have  anything  against  any  one, 
that  your  Father  also  who  is  in 
the  heavens  may  forgive  you  your 

26  offences."  But  if  ye  do  not  for- 
give, neither  will  your  Father  who 
is  in  the  heavens    forgive  your 

27  offences."  And  they  come  again 
to  Jerusalem.  And  as  he  walked 
about  in  the  temple,"  the  chief 
priests  and  the   scribes  and  the 

28  elders  come  to  him,  and  they  say 
to  him,  By  what  authority  doest 
thou  these  things  ?  and  who  gave 
thee    this    authority,    that    thou 

2«  shouldest  do  these  things  ?  And 
Jesus  answering  said  to  them,  I 
also  will  ask  you  one  thing,  and 
answer  me,  and  I  will  tell  you  by 


i  T.  E  adds  '  for.' 
k  Literally 'shall  be.' 

«n  Literally  '  shall  be.' 


what  authority  I  do  these  things  : 

30  The  baptism  of  John,  was  it  of 
heaven  or  of  men  ?    answer  me. 

31  And  they  reasoned  with  them- 
selves, saying.  If  we  should  say, 
Of  heaven,  he  will  say.  Why  then 

32  did  ye  not  believe  him  ?  but 
should  we  say.  Of  men —  They 
feared  the  people  ;  for  all  held  of 
John  that  he  was  tridy  a  prophet. 

33  And  they  answering  said  to  Jesus, 
We  do  not  know.  And  Jesus  an- 
swering saith  to  thorn.  Neither  do 
I  tell  you  by  what  authority  I  do 
these  things. 

XII.  And  he  began  to  say  to  them 
in  parables,  A  man  planted  a  vine- 
yard, and  set  a  fence  about  it, 
and  dug  a  wine-vat,  and  built  a 
tower,  and  let  it  out  to  husband- 

2  men,  and  left  the  country.  And 
he  sent  a  bondsman  to  the  hus- 
bandmen at  the  season,  that  he 
might  receive  from  the  husband- 
men of  the  fruit  of  the  vineyard. 

3  But  they  seized  him,  and  beat 
him,  and  sent  him  away  empty. 

^  And  again  he  sent  to  them  another 
bondsman ;  and  at  him  they  threw 
stones,  and  struck  him  on  the 
head,  and  sent  him  away  with  in- 

5  suit.  And  again  he  sent  another, 
and  him  they  slew ;  and  many 
others,  beating  some  and  slaying 

6  others.  Having  yet  therefore  one 
beloved  son,P  he  sent  also  him  to 

7  them  the  last,  saying.  They  will 
reverence  my  son.  But  those 
husbandmen  said  to  one  another, 
This  is  the  heir :  come,  let  us  kill 
him  and  the  inheritance  will  be 


"  TrapaTTTtofxaTa. 

°  lepov. 

p  T.  R.  reads  '  his  beloved.' 


MARK  XII. 


s  ours.  And  they  seized  him  and 
slew  him,  and  cast  him  out  without 

^  the  vineyard.  What  therefore 
shall  the  master  of  the  vineyard 
do  ?  He  will  come  and  destroy 
the   husbandmen,   and    give    the 

10  vineyard  to  others.  Have  ye  not 
even  read  this  scripture,  The 
stone  which  they  that  builded  re- 
jected, this  is  become  the  corner 

11  stone  :  thisi  is  [the]  Lord's  doing, 
and  iti  is  wonderful  in  our  eyes  ? 

12  And  they  sought  to  lay  hold  of 
him,  and  they  feared  the  crowd ; 
for  they  knew  that  he  had  spoken 
the  parable  of  them.  And  they 
left  him  and  went  away. 

13  And  they  send  to  him  certain 
of  the  Pharisees  and  of  the  Hero- 
dians,  that  they  might  catch  him 

14  in  speaking.  And  they  came,  and 
say  to  him,  Teacher,  we  know 
that  thou  art  true,  and  carest  for 
none  ;  for  thou  regardest  not  the 
person  of  men,  but  teachest  the 
way  of  God  with  truth  :  Is  it  law- 
ful to  give  tribute  to  Caesar  or 

15  not  ?  Should  we  give  or  should 
we  not  give  ?  But  he  knowing 
their  hypocrisy  said  unto  them. 
Why  tempt  ye  me  ?  Bring  me  a 
denarius    that    I    may    see    [it]. 

16  And  they  brought  it.  And  he 
saith  to  them.  Whose  is  this  image 
and    superscription?      And  they 

17  said  to  him,  Caesar's.  And  Jesus 
answering  said  to  them,  Eender 
the  things  of  Caesar  to  Caesar,  and 
the  things  of  God  to  God.  And 
they  wondered  at  him. 

1^     And  Sadducees   come  to   him. 


1  '  This'  and  '  it'  refer  to  '  corner  stone' 
grammatically, 
r  T.  E.  adds  'therefore.' 
t  T.  E.  adds  '  the.' 


that  say  there  is  no  resurrec- 
tion. And  they  asked  him  saying, 
10  Teacher,  Moses  wrote  to  us  that, 
if  any  one's  brother  die,  and  leave 
a  wife  behind,  and  leave  no  chil- 
dren, that  his  brother  shall  take 
his  wife  and  raise  up  seed  to  his 

20  brother.  There  were''  seven  breth- 
ren ;  and  the  first  took  a  wife,  and 

21  dying  did  not  leave  seed  ;  and  the 
second  took  her  and  died,  and 
neither  did  he  leave  seed ;  and  the 

2-  third  likewise.  And  the  seven 
took  her  and  did  not  leave  seed. 
Last  of  all  the  woman  also  died. 

23  In  the  resurrection,''  when  they 
shall  rise  [again],  of  which  of  them 
shall  she  be  wife,  for  the   seven 

24  had  her  as  wife  ?  And  Jesus  an- 
swering said  to  them.  Do  not  ye 
therefore  err,  not  knowing  the 
scriptures  nor  the  power  of  God  ? 

25  For  when  they  rise  from  among 
[the]  dead  they  neither  marry  nor 
are  given  in  marriage,  but  are  as ' 

20  angels  who  [are]  in  the  heavens. 
But  concerning  the  dead  that  they 
rise,  have  ye  not  read  in  the  book  of 
Moses,  in  the  section  of  the  bush, 
how  God  spoke  to  him  saying,  I 
am  the  God  of  Abraham,  and  the 
God  of    Isaac,   and  the   God    of 

27  Jacob  ?  He  ^^  is  not  the  God  of 
[the]  dead,   but  of   [the]  living. 

28  Ye  therefore  greatly  err.  And  one 
of  the  scribes  who  had  come  up, 
and  had  heard  them  reasoning 
together,  perceiving  that  he  had 
answered  them  well,  asked  him, 
Which  is  [the]  first  commandment 

29  of  aU  ?    And  Jesus  answered  him, 


"  Or  '  God  is  not  [God]  of  the  dead,  but 
God  of  the  living, '  according  to  T.  E.  which 
adds  ©eos  a  second  time. 


MARK  XII,  XIII. 


[The]  first  commandment  of  all  [is] , 
Hear,  Israel :   the  Lord  our  God 

30  is  one  Lord  ;  and  thou  shalt  love 
the  Lord  thy  God  with  aU  thy 
heart,  and  with  all  thy  soul,  and 
with  all  thy  mind,  and  with  all 
thy  strength.     This  is  [the]  first 

31  commandment.  And  [a]  second 
like  it  [is]  this  :  Thou  shalt  love  thy 
neighbour  as  thyself.  There  is  not 
another    commandment     greater 

32  than  these.  And  the  scribe  said 
to  him,  Right,  teacher  ;  thou  hast 
spoken  according  to  [the]  truth. 
For  he^  is  one,  and  there  is  none 

33  other  besides  him  ;  and  to  love 
him  with  all  the  heart,  and  with 
all  the  understanding,  and  with 
all  the  soul,  and  with  all  the 
strength;  and  to  love  one's  neigh- 
bour as  one's  self,  is  more  than  all 
the  burnt  offerings  and  sacrifices. 

3*  And  Jesus,  seeing  that  he  had  an- 
swered intelligently,  said  to  him. 
Thou  art  not  far  from  the  king- 
dom of  God.    And  no  one  dared 

35  question  him  any  more.  And  Jesus 
answering  said  [as  he  was]  teach- 
ing in  the  temple,*  How  do  the 
scribes  say  that  the  Christ  is  son 

3®  of  David  ?  for  David  himseK  said 
[speaking]  in  the  Holy  Spirit,  The 
Lord  said  to  my  Lord,  Sit  on  my 
right  hand  until  I  put  thine  ene- 
mies [as]   footstool  of  thy  feet. 

37  David  himself  therefore  calls  him 
Lord,  and  whence  is  he  then  his 
son?  And  the  mass  of  the  people^ 

38  heard  him  gladly.  And  he  said  to 
them  in  his  doctrine,  Beware  of 
the  scribes,  who  like  to  walk 
about  in  long  robes,  and  saluta- 


'  T.  B.  reads  '  God.' 

^  tepoj. 

»  Literally  'the  great  crowd,'  6  ttoXv? 


39  tions  in  the  market  places ;  and 
[the]  first  seats  in  the  synagogues, 
and  [the]  first  places  at  suppers ; 

40  who  devour  the  houses  of  widows, 
and  as  a  pretext  make  much 
prayer.      These    shaU   receive    a 

41  severer  judgment.  And  Jesus, 
having  sat  down  opposite  the 
treasury,  saw  how  the  crowd  was 
casting  money  into  the  treasury  ; 

42  and  many  rich  cast  in  much.  And 
a  poor  widow  came  and  cast  in 
two  mites,  which  is  a  farthing. 

43  And  having  called  his  disciples  to 
[him]  he  said>'  to  them.  Verily  I 
say  unto  you.  This  poor  widow  has 
cast  in  more  than  all  who  have 

44  cast  into  the  treasury.  For  all 
have  cast  in  of  that  which  they 
had  in  abundance,  but  she  of  her 
destitution  has  cast  in  all  that  she 
had,  the  whole  of  her  living. 

Xni.  And  as  he  was  going  out  of 
the  temple,  one  of  his  disciples 
says  to  him,  Teacher,  see  what 

2  stones  and  what  buildings !  And 
Jesus  answering  said  to  him,  Seest 
thou  these  great  buildings  ?  not  a 
stone  shall  be  left  upon  a  stone 
which  shall  not  be  thrown  down. 

3  And  as  he  sat  on  the  mount  of 
Olives  opposite  the  temple,  Peter 
and  James  and  John  and  Andrew 

4  asked  him  privately,  Tell  us,  when 
shall  these  things  be,  and  what 
the  sign  when  all  these  things  are 

5  going  to  be  fidfilled.  And  Jesus 
answering  them  began  to  say, 
Take  heed  lest  any  one  mislead 

6  you.  For  many  shall  come  in  my 
name,  saying,  It  is  I,  and  shall 

7  mislead  many.    But  when  ye  shall 


0X^05. 

y  T.  R.  reads  '  says.' 


MAEK  XIII. 


hear  of  wars  and  rumours  of  wars, 
be  not  disturbed,  for  [this]  must 
happen,  but  the  end  [is]  not  yet. 

8  For  nation  shall  rise  up  against 
nation,  and  kingdom  against  king- 
dom; and  there  shall  be  earth- 
quakes in  [different]  places,  and 
there  shall  be  famines  and  trou- 
bles :  these  things  [are  the]  begin- 

8  nings  of  throes.  But  ye  take 
heed  to  yourselves,  for  they  shall 
deliver  you  up  to  sanhedrims  and 
to  synagogues :  ye  shall  be  beaten, 
and  shall  be  brought  before  rulers 
and  kings  for  my  sake  for  a  testi- 

10  mony  to  them ;  and  the  gospel 
must  first  be  preached  to  all  the 

11  nations.  But  when  they  shaU 
lead  you  away  to  deliver  you  up, 
be  not  careful  beforehand  as  to 
what  ye  shall  say,  nor  prepare 
your  discourse :  but  whatsoever 
shall  be  given  you  in  that  hour 
that  speak ;  for  ye  are  not  the 
speakers,   but    the    Holy   Spirit. 

12  But  brother  shall  deliver  up  bro- 
ther to  death,  and  father  child; 
and  children  shall  rise  up  against 
their  parents  and  cause  ^  them  to 

13  be  put  to  death.  And  ye  shall  be 
hated  of  all  on  account  of  my 
name ;  but  he  that  shall  endure  to 

1*  the  end,  he  shall  be  saved.  But 
when  ye  see  the  abomination  of 
desolation »  standing  where  it 
should  not,  (he  that  reads  let  him 
consider''  [it],)  then  let  those  in 


«  Though  Oavaroiti  means  'to  kill,'  yet 
not  necessarily  personally ;  but  wms  leben 
bringen,  so,  to  biing  it  about  judicially  for 
instance  ;  so  I  have  put  '  cause.' 

a  '  Desolation'  is  an  active  word,  '  caus- 
ing desolation,'  'desolating,'  not  an  accom- 
plished state.  T.  R.  adds  '  which  is  spoken 
of  by  Daniel  the  prophet.' 

•>  '  Weigh  with  intelligence,  so  as  to 
Tinderstand,'  '  perceive.'    Coiap.  chap.  viiL 


^^  Judaea  flee  to  the  mountains,  and 
he  that  is  upon  the  housetop  not 
come  down  into  the  house,  nor 
enter  [into  it]  to  take  away  any- 

18  thing  out  of  his  house ;  and  he 
that  is  in  the  field  not  return  back 

17  to  take  his  garment.  But  woe  to 
them  that  are  with  child  and  to 
those   that    give    suck   in   those 

18  days!  and  pray  that  it^  may  not 
1^  be  in  winter  ;  for  those  days  shall 

be  distress  such  as  there  has 
not  been  the  like  since  [the]  be- 
ginning of  creation  which  God 
created  until  now,  and  never  shall 

20  be;  and  if  [the]  Lord'i  had  not  cut 
short  those  days,  no  flesh  should 
have  been  saved ;  but  on  account 
of  the  elect  whom  he  has  chosen, 

21  he  has  cut  short  those  days.  And 
then  if  any  one  say  to  you,  Lo, 
here  [is]  the  Christ,  or  lo,  there, 

22  believe  [it]  not.  For  false  Christs 
and  false  prophets  will  arise,  and 
give  signs  and  wonders  to  deceive, 

23  if  possible,  even  the  elect.  But  do 
ye  take  heed  :  behold,  I  have  told 

24  you  all  things  beforehand.  But 
in  those  days,  after  that  distress, 
the  sun  shall  be  darkened  and  the 

25  moon  shaU  not  give  its  light ;  and 
the  stars  of  heaven  shall  be  fall- 
ing down,^  and  the  powers  which 
are  in  the  heavens  shall  be  shaken ; 

26  and  then  shall  they  see  the  Son  of 
man  coming  in  clouds  with  great 

27  power  and  glory ;  and  then  shall 

17,  'perceive,'  and  Rom.  i.  20. 

c  T.  R.  reads  '  your  flight.' 

d  Kiiptos,  without  the  article,  for  Je- 
hovah. 

e  Or  '  out  of  [their  place]  :  e/crrtTTTovTe?, 
a  word  used  by  Homer,  Yeipbs  iKnCnTov, 
Some  detach  «x  and  put  it  before  tow.  Vul. 
has  decidentes.  ItaL  simply  '  the  stars  of 
heaven  shall  fall.' 


MARK. XIII,  XIV. 


he  send  his  angels  and  shall  ga- 
ther together  his  elect  from  the 
four  winds,  from  end  of  earth  to 

28  end  of  heaven.  But  learn  the 
parable  from  the  fig-tree  :  when  its 
branch  already  becomes  tender 
and  puts  forth  the  leaves,  ye 
know  that   the  summer  is  nigh. 

29  Thus  also  ye,  when  ye  see  these 
things  happening,  know  that  it  is 

30  nigh,  at  the  doors.  Verily  I  say 
unto  you,  This  generation  shall  in 
no  wise  pass  away  till  all  these 

31  things  take  place.  The  heaven 
and  the  earth  shall  pass  away, 
but  my  words  shall  not  pass  away. 

32  But  of  that  day  or  f  of  that  hour 
no  one  knows,  neither  the  angels 
who  are  in  heaven,  nor  the  Son, 

33  but  the  Father  only.  Take  heed, 
watch  and   pray,  for  ye   do   not 

34  know  when  the  time  is  :  as  a  man 
going  away  out  of  the  country, 
leaving  his  house  and  giving  to 
his  bondsmen  the  authority,  andi^ 
to  each  one  his  work,  and  com- 
manded the  doorkeeper  that  he 

35  should  watch.  Watch  therefore, 
for  ye  do  not  know  when  the 
master  of  the  house  comes  :  even- 
ing, or  midnight,  or  cockcrow,  or 

36  morning  ;  lest  coming  suddenly  he 

37  find  you  sleeping.  But  what  I 
say  to  you,  I  say  to  all.  Watch. 

XIV.    And  the   passover  and  the 


<■  T.  E.  reads  '  and.' 

g  Some  leave  out  'and.' 

h  Many  read  'and  they  said.'  'For' 
refers  to  66A.a>. 

»  /arjTTOTe.  See  Matt.  V.  25. 

j  Or  perhaps  'liquid ;'  a  word  only  found 
here  and  John  xii.  3,  evidently  a  known 
kind  of  nard.  It  is  by  no  means  impos- 
sible it  may  V)e  a  corruption  of  the  Latin 
spicatcE,  which  was  the  best  kind  of  nard ; 
hence  the  English  translation  doubtless, 
'spikenard,'  which  is  by  no  means  to  be 


[feast  of  ]  unleavened  bread  was  af- 
ter two  days.  And  the  chief  priests 
and  the  scribes  were  seeking  how 
they  might  get  hold  of  him  by 

2  craft  and  kill  him.  Fori*  they  said. 
Not  in  the  feast,  lest  perhaps'  there 

3  be  a  tumult  of  the  people.  And 
when  he  was  in  Bethany,  in  the 
house  of  Simon  the  leper,  as  he 
lay  at  meat,  there  came  a  woman 
having  an  alabaster  flask  of  oint- 
ment of  pureJ  nard,  ver}--  costly ; 
and  having  broken  the  alabaster 
flask,  poured  it  out  on  his  head. 

*  And  there  were  some  indignant 
in  themselves  and  saying,''  Why 
has  this  waste  been  made  of  the 

5  ointment  ?  for  this  ointment '  could 
have  been  sold  for  more  than  three 
hundred  denarii  and  given  to  the 
poor.    And  they  spoke  very  an- 

8  grily  at  her.  But  Jesus  said.  Let 
her  alone ;  why  do  ye  trouble  her  ? 
she  has  wrought  a  good  work  as 

7  to  "^  me  ;  for  ye  have  the  poor  at 
all  times  with  you,  and  whenever 
ye  would  ye  can  do  them  good ; 
but  me  ye  have  not  at  all  times. 

8  What  she  could  she  has  done. 
She  has  beforehand  anointed  my 

8  body  for  the  burial.  And  "  verily 
I  say  unto  you,  Wheresoever  this" 
gospel  may  be  preached  in  the 
whole  world,  what  this  [woman] 
has  done  shaU  be  also  spoken  of 


rejected.  The  Greek  fathers  were  as  much 
at  a  loss  as  moderns,  and  generally,  as 
Theophylact,  understood  it  to  mean  'pure." 
This  would  confirm  its  being  a  Latin  word. 
It  is  not  of  very  great  consequence  ;  the 
sense  is  plain  :  that  it  was  of  the  best  and 
most  precious  kind. 

^  Some  omit  'and saying.' 

1  T.  R.  omits  ■  ointment' 

™  T.  R.  reads  '  on  me.' 

"  T.  R.  omits  '  and.' 

°  Some  omit  'this,'  reading '  tiie  gospel.' 


MAEK  XIV. 


for  a  memorial  of  her. 

10  And  JudasP  Iscariote,  one  of  the 
twelve,  went  away  to  the  chief 
priests  that  he  might  deliver  him 

"  up  to  them  ;  and  they,  when  they 
heard  it,  rejoiced,  and  promised 
him  to  give  money.  And  he 
sought  how  he  could  opportunely 
deliver  him  up. 

12  And  the  first  day  of  unleavened 
bread,  when  they  slew  the  pass- 
over,  his  disciples  say  to  him. 
Where  wilt  thou  that  we  go  and 
prepare  that  thou  mayest  eat  the 

13  passover  ?  And  he  sends  two  of 
his  disciples,  and  says  to  them, 
Go  into  the  city,  and  a  man  shall 
meet  you  carrying  a  pitcher  of 

1*  water  ;  follow  him.  And  wher- 
ever he  enters,  say  to  the  master 
of  the  house,  The  teacher  says, 
Where  is  my^  guest-chamber  that 
I  may  eat  the  passover  with  my 

15  disciples  ?  and  he  will  shew  you 
a  large  upper  room  furnished 
ready.    There  make  ready  for  us. 

IS  And  his  disciples  went  away  and 
came  into  the  city,  and  found  as 
he  had  said  to  them ;    and  they 

17  made  ready  the  passover.  And 
when  evening  was  come,  he  comes 

18  with  the  twelve.  And  as  they 
lay  at  [table]  and  were  eating, 
Jesus  said.  Verily  I  say  to  you, 
One  of  you  shall  dehver  me  up ; 

18  he  who  is  eating  with  me.'  And 
they  began  to  be  grieved,  and  to 
say  to  him,  one  by  one.  Is  it  I  ? 

20  and  another,  Is  it  I  ?  But  he  an- 
swered^ and  said  to  them.  One  of 


p  T.  E.  adds  '  the' 
q  T.  K.  reads  '  the.' 

^  Not  to  designate  the  person  but  the 
character,  as  adding  to  grief. 

s  Many  leave  out  '  answered  and.' 
t  Or  '  one  who.'    See  note  to  ver.  18. 


the  twelve,  he*  who  dips  with  me 
in  the  dish.  The  Son  of  man  goes 
indeed  as  it  is  written  concerning 
him,  but  woe  to  that  man  by 
whom  the  Son  of  man  is  delivered 
up :  it  were  good  for  him  if  that 
man  had  not  been  born.  And  as 
they  were  eating,  Jesus  having 
taken  bread,  when  he  had  blessed, 
brake  [it],  and  gave  [it]  to  them, 
and  said,  Take  ^  [this]  :  this  is  my 
body.  And  having  taken  the  cup, 
when  he  had  given  thanks,  he 
gave  [it]  to  them,  and  they  all 
drank  out  of  it.  And  he  said  to 
them,  This  is  my  blood,  that  of 
the  new  covenant,  that  shed  for 
many.  Verily  I  say  to  you,  I  will 
no  more  drink  at  all  of  the  fruit 
of  the  vine  until  that  day  when  I 
drink  it  new'  in  the  kingdom 
'  of  God.  And  having  sung  a 
hymn,  they  went  out  to  the  mount 
■  of  Olives.  And  Jesus  saith  to 
them,  All  ye  shall  be  offended,^ 
for  it  is  written,  I  will  smite  the 
shepherd,  and  the  sheep  shall  be 
'  scattered  abroad.  But  after  I  am 
risen,  I  will  go  before  you  into 
'  Galilee.  But  Peter  said  to  him, 
Even  if  all  should  be  offended,^ 
'  yet  not  I.  And  Jesus  saith  to 
him.  Verily  I  say  to  thee,  that 
thou'^  to-day,  in  this  night,  before 
the  cock  shall  crow  twice,  thou 
^  shalt  thrice  deny  me.  But  he 
said  60  much  exceedingly  the 
more.  If  I  should  have  to  die  with 
thee,  I  will  in  no  way  deny  thee. 
And  likewise  said  they  all  too. 


1  T.  E.  adds  '  eat.' 

^  Kaivov,  not  'anew,'  but  in  a  new  way, 
or  of  a  new  kind. 

"  Or  'find  an  occasion  of  stumbling.' 
T.E.  adds  'm  me  this  night.' 

^  T.  E.  leaves  out  ' thou.' 


MAEK  XIV. 


'*2  And  they  come  to  a  place  whose 
name  [is]  Gethsemane,  and  he  saith 
to  his  disciples,  Sit  here  while  I 

33  shall  pray.  And  he  takes  with 
him  Peter  and  James  and  John, 
and  he  began  to  be  amazed  and 

3*  oppressed  in  spirit.  And  he  saith 
to  them.  My  sotoI  is  full  of  grief 
even  unto  death  ;  abide  here  and 

35  watch.  And,  going  forward  a 
little,  he  fell  upon  the  earth ;  and 
he  prayed  that  if  it  were  possible 
the  hour  might  pass  away  from 

36  him.  And  he  said,  Abba,  Father, 
all  things  are  possible  to  thee ; 
take  away  this  cup  from  me  ;  but 
not  what  I  will,  but  what  thou. 

37  And  he  comes  and  finds  them 
sleeping.  And  he  saith  to  Peter, 
Simon,  dost  thou  sleep  ?  Hast 
thou  not  been  able  to  watch  one 

j  38  hour  ?  Watch  and  pray  that  ye 
enter  not  into  temptation.  The 
spirit  indeed  [is]  willing,  but  the 

3^  flesh  weak.  And  going  away  he 
prayed  again,   saying    the    same 

40  thing.  And  returning,  he  found 
them  again  sleeping,  for  their 
eyes  were  heavy ;  and  they  knew 
not  what  they  should  answer  him. 

*^  And  he  comes  the  third  time  and 
saith  to  them.  Sleep  on  now  and 
take  your  rest.  It  is  enough ;  the 
hour  is  come  ;  behold,  the  Son  of 
man  is  delivered  up  into  the  hands 

*2  of  sinners.  Arise,  let  us  be  going ; 
behold,  he  that  delivers  me  is 
drawn  nigh. 

*3  And  immediately,  as  he  was  yet 
speaking,  Judas  comes  up,  being 
one  of  the  twelve,  and  with  him 
a  great  crowd,  with  swords  and 
sticks,  from  the  chief  priests  and 


**  the  scribes  and  the  elders.  Now 
he  that  delivered  him  up  had 
given  them  a  sign  between  them, 
saying,  Whomsoever  I  shall  kiss, 
that  is  he ;  lay  hold  of  him,  and 

^^  lead  him  away  safely.  And  being 
come,  straightway  coming  up  to 
him,  he  says.  Rabbi,  Rabbi;  and 

^  he  covered  him  with  kisses.y  And 
they  laid  their  hands  upon  him, 

^7  and  seized  him  :  but  one  of  those 
who  stood  by,  having  drawn  his 
sword,  struck  the  bondsman  of 
the  high  priest,  and  took  off  his 

^  ear.  And  Jesus  answering  said 
to  them.  Are  ye  come  out  as 
against  a  robber,  with  swords  and 

*8  sticks  to  take  me  ?  I  was  daily 
with  you  teaching  in  the  temple, 
and  ye  did  not  seize  me :  but  [it 
is]   that  the    scriptures  may  be 

50  fulfilled.     And  all  left  him  and 

^^  fled.  And  a  certain  young  man 
followed  him  with  a  linen  cloth 
cast  about  his  naked  [body]  ;  and 

52  the  young  men  seize  him,  but  he, 
leaving  the  Hnen  cloth  behind 
[him],  fled  from  them  naked. 

53  And  they  led  away  Jesus  to  the 
high  priest.  And  there  come  to- 
gether to  him  all  the  chief  priests 
and  the  elders  and  the   scribes. 

54  And  Peter  followed  him  afar  off, 
till  [he  was]  within  the  court  of 
the  high  priest's  palace ;  and  he 
was  sitting  with  the  officers  and 
warming  himself  in  the  light  [of 

55  the  fire].  And  the  chief  priests 
and  the  whole  sanhedrim  sought 
testimony  against  Jesus  to  cause 
him  to  be  put  to  death,  and  did 

50  not  find  [any].  For  many  bore 
false  witness    against    him,  and 


7  Or  '  kissed  him  caressingly. 


MAEK  Xiy,  XV. 


their    testimony   did    not    agree. 

^7  And  certain  persons  rose  up  and 
bore  false  testimony  against  him, 

58  saying,  We  heard  him  saying,  I 
will  destroy  this  temple^  which 
is  made  with  hands,  and  in  the 
course  of  three  days  I  will  build 
another    not    made   with    hands. 

50  And  neither  thus  did  their  testi- 

^  mony  agree.  And  the  high  priest, 
rising  up  before  them  all,  asked 
Jesus,  saying,  Answerest  thou 
nothing  ?    What  do  these  testify 

81  against  thee  ?  But  he  was  silent, 
and  answered  nothing.  Again  the 
high  priest  asked  him,  and  says  to 
him.  Thou  art  the  Christ,  the  Son 

62  of  the  blessed  ?  And  Jesus  said, 
I  am  [so].  And  ye  shall  see  the 
Son  of  man  sitting  at  the  right 
hand  of  power,  and  coming  with 
1 63  the  clouds  of  heaven.  And  the 
high  priest,  having  rent  his  clothes, 
says.   What   need    have  we  any 

6*  more  of  witnesses  ?  Te  have 
heard  the  blasphemy  :  what  think 
ye  ?   And  they  all  condemned  him 

65  to  be  guilty  of  death.  And  some 
began  to  spit  upon  him,  and  cover 
up  his  face,  and  box  him,  and  say 
to  him.  Prophesy  ;  and  the  ofl&cers 
struck  him  with  the  palms  of  their 
hands.'' 

66  And  Peter  being  below  in  the 
court  of  the  palace,  there  comes 


»  I'ttov,  the  house  itself. 

a  Many  fore^aAAov  read  eka^ov,  'receiv- 
ed him  with  buffets,'  as  both  classesof  MSS 
read,  A  &c.  and  B  confirmed  by  s.  The 
Latin  gives  the  sense  merely.  eA.a/3ov  is 
read  even  in  one  of  Matthsei's,  which  he 
says  generally  agrees  with  the  best  codices 
and  V,  which  he  puts  in  the  very  first 
class.  Scrivener  however  treats  it  as  a  mis- 
take. Griesbach  and  De  Wette  do  not  ac- 
cept it.  I  notice  it  in  this  note,  disposed  to 
receive  eAa/3ov  which  is  certainly  supported 


one   of    the   maids   of    the    high 

67  priest,  and  seeing  Peter  warming 
himself,  having  looked  at  him, 
says.  And    thou  wast  with    the 

68  Nazarene  Jesus.  But  he  denied, 
saying,  I  know  not  nor  under- 
stand what  thou  sayest.  And  he 
went  out  into  the  vestibule  ;  and 

69  a  cock  crew.  And  the  maid  see- 
ing him,  again  began  to  say  to 
those  that  stood  by.  This  is  [one] 

'0  of  them.  And  he  again  denied. 
And  again,  after  a  little,  those 
that  stood  by  said  to  Peter,  Of  a 
truth  thou  art  [one]  of  them,  for 

71  also  thou  art  a  Galilean.^  But  he 
began  to  curse  and  to  swear,  I 
know  not  this  man  of  whom  ye 

72  speak.  And  the  second  time  a 
cock  crew.  And  Peter  remembered 
the  word  that  Jesus  said  to  him. 
Before  the  cock  crow  twice,  thou 
shalt  deny  me  thrice  ;  and  when  he 
thought  "^  thereon  he  wept. 

XV.  And  immediately  in  the  morn- 
ing the  chief  priests,  having  taken 
counsel  with  the  elders  and 
scribes  and  the  whole  sanhedrim, 
bound  Jesus  and  carried  [him] 
away,  and  delivered  [him]  up  to 

2  Pilate.  And  Pilate  asked  him,* 
Thou  art  the  King  of  the  Jews  ? 
And  he  answered  and  said  to  him, 

3  Thou  sayest.  And  the  chief  priests 

4  accused  him  urgently.   And  Pilate 


by  MSS.  The  sense  is  the  .same.  Some 
of  the  doctors  '  began  to  spit  on  him,'  <tc., 
and  the  attendant  ofiicers  received  him 
j  with  these  insults,  a  novus  gradv^,  another 
'  step,  as  Bengel  says,  in  the  scene  of  his 
blessed  humiliation.  Both  give  a  perfectly 
good  sense.  See  quotations  in  Stud,  imd 
Krit.  138,  1843.  According  to  Scrivener, 
Peschito,  Vul.,  It.  have  as  T.  E. 

b  T. E.  adds  'and  thy  speech  is  like  it.' 
c  A  difficult  word,   but  I  think  best 
translated  thus. 


MAUK  XV. 


asked  him  ag-ain,  saying,  Answer- 
est  thou  nothing  ?  See  of  how 
many  things    they  bear  witness 

5  against  thee.  But  Jesus  still 
answered  nothing,  so  that  Pilate 

6  marvelled.  But  at  [the]  feast  he 
released  to  them  one  prisoner, 
whomsoever  they  begged  [of  him] . 

7  Now  there  was  the  [person]  named 
Barabbas  bound  with  those  who 
had  made  insurrection  with  [him] , 
[and]  that  had  committed  murder 

8  in  the  insurrection.  And  the  crowd 
crying  ouf^  began  to  beg  [that 
he  would  do  to  them]  as  he  had 

9  always  done.  But  Pilate  answer- 
ed them,  saying,  WUl  ye  that  I 
release  to  you  the  King  of  the  | 

i*^  Jews  ?  for  he  knew  that  the  chief  j 
priests    had    delivered     him    up  | 

11  through  envy.  But  the  chief  | 
priests  stirred  up  the  crowd  that  \ 
he  might  rather  release  Barabbas 

12  to  them.  And  Pilate  answering 
said  to  them  again,  What  wlQ  ye 
then  that  I  do  [to  him]  whom  ye 

13  caU  King  of  the  Jews  r    And  they 
1^  cried  out  again.  Crucify  him.  And 

Pilate  said  to  them.  What  evil 
then  has  he  done  ?  But  they 
cried  out  the  more*^  urgently, 
15  Crucify  him.  And  Pilate,  desi- 
rous of  contenting  the  crowd, 
released  to  them  Barabbas,  and 
delivered  up  Jesus,  when  he  had 
scourged  him,  that  he  might  be 

10  crucified.  And  the  soldiers  led 
him  away  into  the  court  which  is 
[called  the]  prsetorium,  and  they 


call    together    the   whole    band.*^ 

17  And  they  clothe  him  with  purple, 
and  bind  round  on  him  a  crown 
of  thorns  which  they  had  plaited. 

IS  And  they  began  to   salute   him, 

1^  HaU,  King  of  the  Jews  !  And 
they  struck  his  head  with  a  reed, 
and  spat  on  him,  and,  bending  the 

-'^  knee,  did  him  homage.  And  when 
they  had  mocked  him,  they  took 
the  purple  off  him,  and  put  his 
own  clothes  on  him;  and  they 
lead  him  out  that  they  may  cru- 

21  cify  him.  And  they  compel  to 
come  with  him  a  certain  passer  by, 
Simon,  a  Cyrenian,  coming  from 
the  field,  the  father  of  Alexander 
and  Rufus,  that  he  might  carry 

-2  his  cross.  And  they  bring  him 
to  the  place  [called]  Golgotha, 
which,  being  interpreted,  is  The 

23  place  of  a  skull.  And  they  gave 
him  [to  drink  fe']  wine  medicated 
with  myrrh  ;  but  he  did  not  take 

21  it.  And  having  crucified  him,  they 
part*»  his  clothes  amongst  [them- 
selves],   casting    lots    on    them 

25  what  each  one  should  take.  And 
it  was  the  third  hour,  and  they 

26  crucified  him.  And  the  super- 
scription of  what  he  was  accused 
of  was  written  up,  "The  King  of 

27  the  Jews."  And  with  him  they 
crucify  two  robbers,  one  on  his 
right  hand,  and  one  on  his  left. 

28  [And  the  scripture  was  fulfilled 
wliich  says.  And  he  was  reckoned 

29  with  the  lawless.']  And  they  that 
passed  by  outraged  him,  shaking 


^  Some  read  'coming  up,'  aca/Sas,  for 

e  T.  R.  •  much  more.' 

f  a-nelpa,  tlie  third  part  of  a  manipulus. 

B  '  To  drink'  is  doubtful. 

h  T.  B,  '  p;)rt€d. 

>  Boili  classes  of  MSS,  s  and  A,  and 


many  of  Matthsei  leave  this  out  It,  Vul., 
and  Syr.  have  it,  not  Cant.  That  is.  all  the 
Versions  have  it  and  some  Uncials;  all 
the  chief  Uncials  leave  it  out  It  is  iu 
Luke  at  any  rate,  and  those  who  reject  it 
suppose  it  first  put  in  margin.  Hence  I 
leave  it  in  the  text  with  this  notice. 


MAEK  XY,  XYI. 


their  heads,  and  saying,  Aha,  thou 
that  destroyest  the  templeJ  and 

20  buildest  it  in  three  days,  save 
thyself,    and    descend    from    the 

21  cross.  In  like  manner  '^  the  chief 
priests  also,  with  the  scribes, 
mocking  with  one  another,  said, 
He  saved  others  ;  himself  he  can- 

22  not  save.  Let  the  Christ,  the 
King  of  Israel,  come  down  now 
from  the  cross,  that  we  may  see 
and  may  believe.  And  they  that 
were  crucified  with  him  reproach- 
ed him. 

23  And  when  the  sixth  hour  was 
come,  there  came  darkness  over 
the  whole   land^  until  the  ninth 

24  hour  ;  and  at  the  ninth  hour, 
Jesus  cried  with  a  loud  voice,  say- 
ing, Eloi,  Eloi,  lama  sabacthani? 
which  is,  being  interpreted,  My 
God,  my  God,  why  hast  thou  for- 

25  saken  me  ?  And  some  of  those 
who  stood  there,  when  they  heard 
[it],   said,   Behold,  he    calls   for 

26  EUas.  And  one,  running  and  fill- 
ing a  sponge  with  vinegar,  fixed 
it  on  a  reed,  and  gave  him  to 
drink,  saying.  Let  alone,  let  us 
see  if  Elias  comes  to  take  him 

27  down.    And  Jesus,  having  uttered 
2«  a  loud  cry,  expired.    And  the  veil 

of  the  temple"^  was  rent  in  two 
29  from  the  top  to  the  bottom.  And 
the  centurion  who  stood  by  over 
against  him,  when  he  saw  that  he 
had  expired  having  thus  cried  out, 
said,  Truly  this  man  was  Son  of 
40  God.  And  there  were  women  also 
looking  on  from  afar  off,  among 
whom  was  both  Mary  of  Magdala, 
and  Mary  the  [mother]  of  James 


J  j/aos,  house,  properly  speaking, 
k  T.  R.  reads  'and,  or  but,  in  like  man- 
ner also.' 


the  less  and  of  Joses,  and  Salome ; 

41  who  also,  when  he  was  in  Galilee, 
foUowed  him  and  ministered  to 
him ;  and  many  others  who  came 
up  with  him  to  Jerusalem. 

42  And  when  it  was  ah'eady  even- 
ing, since  it  was  [the]  preparation, 
that  is,  [the  day]  before  a  sabbath, 

43  Joseph  of  Arimathsea,  an  honour- 
able counsellor,  who  also  himself 
was  awaiting  the  kingdom  of  God, 
coming,"  emboldened  himself  and 
went  in  to  Pilate  and  begged  the 

*4  body  of  Jesus.  And  Pilate  won- 
dered if  he  were  already  dead; 
and  having  called  the  centurion, 
he  inquired  of  him  if  he  had  long 

45  died.  And  when  he  knew  from 
the  centurion,  he  granted  the  body 

4S  to  Joseph.  And  having  bought 
fine  Knen,  and  having  taken  him 
down,  he  swathed  him  in  the  fine 
Hnen,  and  laid  him  in  a  sepulchre 
which  was  cut  out  of  rock,  and 
rolled  a  stone  to  the  door  of  the 

47  sepidchre.  And  Mary  of  Magdala 
and  Mary  [mother]  of  Joses  saw 
where  he  was  put. 

XVI.  And  the  sabbath  being  now 
past,  Mary  of  Magdala,  and  Mary 
the  [mother]  of  James,  and  Sa- 
lome, bought  aromatic  spices  that 
they  might  come  and  embalm  him. 

2  And  very  early  on  the  first  day  of 
the  week  they  come  to  the  sepul- 

2  chre,  the  sun  having  risen.  And 
they  said  to  one  another,  Who 
shall  roll  us  away  the  stone  out  of 

4  the  door  of  the  sepulchre  ?  And 
when  they  looked,  they  see  that 
the  stone  has  been  roUed  away: 

5  for  it  was  very  great.    And  enter- 


1  Or  'earth.' 

™  vaos,  the  house. 

°  T.  R.  reads  '  came.' 


MARK  XTI. 


ing  into  tlie  sepulchre,  they  saw  a  j 
young  man  sitting  on  the  right, 
clothed  in  a  white  robe,  and  they  j 

0  were  amazed"  and  alarmed;  but  j 
he  says  to  them.  Be  not  alarmed." 
Ye  seek  Jesus,  the  Nazarene,  the 
crucified  one.  He  is  risen,  he  is 
not  here  ;  behold  the  place  where  j 

"  they  had  put  him.  But  go,  tell  j 
his  disciples  and  Peter,  he  goes 
before  you  into  Galilee  ;  there 
shall  ye  see  him,  as  he  said   to 

s  you.  And  they  went  out,?  and 
fled  from  the  sepulchre.  And 
trembling  and  excessive  amaze- 
ment possessed  them,  and  they 
said  nothing  to  any  one,  for  they 
were  afraid. 

9  Now  when  he  had  risen  very 
early,  the  first  day  of  the  week, 
he  appeared  first  to  Mary  of  Mag- 
dala,  out  of  whom  he   had   cast 

^•^  seven  demons,  filie  went  and  told 
it  to  those  that  had  been  with  him, 
who  were  grieving  and  weeping. 

^1  And  when  these  heard  that  he  was 
alive  and  had  been  seen  of  her, 

^2  they  disbelieved  [it].  And  after 
these  things  he  was  manifested  to 
two  of  them  in  another  form  as 
they  walked,  going  into  the  coun- 


o  There  is  only  one  word  in  Greek, 
which  embraces,  I  think,  the  complex 
idea  expressed  by  the  two  in  English,  kK- 
0afx/3e'a).  I  have  only  repeated  the  latter 
the  second  time  it  is  used,  as  sufficiently 


^3  try  ;  and  i\xe\j  went  and  told  it  to 
the  rest ;  neither  did  they  believe 

1^  them.  Afterwards  as  they  lay  at 
table  he  was  manifested  to  the 
eleven,  and  reproached  [them 
with]  their  unbelief  and  hardness 
of  heart,  because  they  had  not 
believed  those  who  had  seen  him 

1^  risen.  And  he  said  to  them.  Go 
into  all  the  world,  and  preach  the 
glad  tidings  to  all  the  creation. 

"^^  He  that  believes  and  is  bap- 
tized shall  be  saved,  and  he  that 
disbelieves   shall  be  condemned. 

^'  And  these  signs  shall  follow  those 
that  have  believed :  in  my  name 
they  shall  cast  out  demons ;  they 
shall    speak   with   new   tongues ; 

18  they  shall  take  up  serpents ;  and 
if  they  should  drink  any  deadly 
thing,  it  shall  not  injure  them ; 
they  shall  lay  hands  upon  the  in- 
firm, and  they  shall  be  well. 

1^  The  Lord 'I  therefore,  after  he 
had  spoken  to  them,  was  taken 
up  into   heaven,  and   sat  at  the 

-0  right  hand  of  God.  And  they, 
going  forth,  preached  everywhere, 
the  Lord  working  with  [them],  and 
confirming  the  word  by  the  signs 
following  upon  [it].'' 

recalling  the  idea, 
p  T.  E.  adds  '  quickly.' 
1  Many  copies  add  'Jesus.' 
■■  T.  R.  adds  '  Amen.' 


GOSPEL    ACCOEDING 

LUKE. 


TO 


FORASMUCH  as  many  have  un- 
dertaken to  draw  up  a  relation  con- 
cerning the  matters  fully  believed 
2  among  us,  as  those  who  from  the 
beginning  were  eye-witnesses  of 


and  attendants  on  the  Word  have 
3  delivered  them  to  us,  it  has  seem- 
ed good  to  me  also,  accurately 
acquainted  from  the  origin  with 
all  things,  to  write  to  thee  with 


LUKE  I. 


method,    most    excellent    Theo- 

*  philus,  that  thou  mightest  know 

the  certainty  of  those  things  in 

which  thou  hast  been  instructed. 

5      There  was  in  the  days  of  Herod, 

the  king  of  Judaea,  a  certain  priest, 

by  name  Zacharias,  of  the  course 

of    Abia,    and    his    wife,   of    the 

daughters  of  Aaron,  and  her  name 

^  EKzabeth.    And  they  were  both 

just  before  God,  walking  in  all  the 

commandments  and  ordinances  of 

7  the  Lord  blameless.  And  they 
had  no  child,  because  Elizabeth 
was  barren,  and  they  were  both 

8  advanced  in  years. "^  And  it  came 
to  pass,  as  he  fulfilled  his  priestly 
service  before  God  in  the  order  of 
his  course,  it  fell  to  him  by  lot, 
according  to  the  custom  of  the 

8  priestly  service,  to  enter  into  the 
temple ''  of  the  Lord  to  burn  in- 

i<>  cense.  And  all  the  multitude  of 
the  people  were  praying  without 

11  at  the  hour  of  incense.  And  an 
angel  of  [the]  Lord  appeared  to 
him,  standing  on  the  right  of  the 

12  altar  of  incense.  And  Zacharias 
was  troubled,  seeing  [him],  and 

13  fear  fell  upon  him.  But  the  angel 
said  to  him.  Fear  not,  Zacharias, 
because  thy  supplication  has  been 
heard,  and    thy   wife    Elizabeth 


a  Literally  '  in  their  days.' 

*>  vaos. 

c  Or  '  thoii  sbalt  have  joy  and  rejoicing. 

^  The  MSS  and  editors  vacillate  greatly 
as  to  the  article  before  KvpCov  In  very 
many  cases  it  is  left  out  because  Kvpio?  is 
a  name,  being  used  by  the  LXX  for  Je- 
hovah, and  so  in  the  New  Testament. 
My  impression  is  that  it  is  so  here.  Cod. 
Sin.  has  not  the  article.  Latin  afifords  no 
help.  Vat.  has  tov.  Iu  Eughsh  we  must 
have  the  article. 

e  The  €K,  which  gives  a  date,  precludes 
Meyer's  idea  :  eVi  ev  would  have  been 
•  already  in,'  he  being  still  there. 

f  Here  without  article  ;  for  Jehovah  as 


shall  bear  thee  a  son,  and  thou 

1*  shalt  call  his  name  John.   And  he 

shall  be  to  thee  joy  "^  and  rejoicing, 

and  many  shall  rejoice  at  his  birth. 

15  For  he  shall  be  great  before  [the]^ 
Lord,  and  he  shall  drink  no  wine 
nor  strong  drink  ;  and  he  shall  be 
filled  with  [the]  Holy  Ghost  even^ 

16  from  his  mother's  womb.  And 
many  of  the  sons  of  Israel  shall 
he  turn  to  [the]*^  Lord  their  God. 

17  And  he  shall  go  before  him  in 
[the]  spirit  and  power  of  EUas,  to 
turn  hearts  of  fathers  to  children, 
and  disobedient  ones  to&  [the] 
thoughts  of  just  [men],  to  make 
ready  for  [the]^  Lord  a  prepared 

1^  people.  And  Zacharias  said  to 
the  angel.  How  shall  I  know  this, 
for  I  am  an  old  man,  and  my  wife 

19  advanced  in^  years  ?  And  the 
angel  answering,  said  to  him,  I  am 
Gabriel,  who  stand  before  God, 
and  I  have  been  sent  to  speak  to 
thee,  and  to  bring  these  glad  tid- 

20  ings  to  thee;'  and  behold,  thou 
shalt  be  silent  and  not  able  to 
speak  tiU  the  day  in  which  these 
things  shall  take  place,  because 
thou  hast  not  believed  my  words, 
the  whichJ   shall   be  fulfilled  in 

21  their  time.  And  the  people  were 
awaiting     Zacharias,    and    they 


a  name. 

s  ev :  but  'through'  would  suppose 
other  men,  whereas  it  is  here  character- 
istic merely  of  their  own  new  path. 

•i  Literally  '  in  her  days.' 

i  Or  '  to  bring  the  glad  tidings  of  these 
things  to  thee.' 

J  otTii'es,  '  which  are  such  as  shall  be  ;' 
character,  n«t  merely  a  relative  pronoun. 
I  have  imitated  an  expi-ession  of  the  Au- 
thorized Version  used  elsewhere,  by  add- 
ing the  article,  which,  though  somewhat 
antiquated,  gives  in  a  measure  the  idea  of 
character,  and  will  serve  to  distinguish 
generally  oo-ns  from  os. 


LUKE  I. 


wondered  at  his  delaying  in  the 

2-  temple.''  But  when  he  came  out 
he  could  not  speak  to  them,  and 
they  recognized  that  he  had  seen 
a  vision  in  the  templet  And  he 
was  making  signs  to  them,  and 

23  continued  dumb.  And  it  came  to 
pass,  when  the  days  of  his  service 
were  completed,  he  departed  to  his 
house. 

2^  Now  after  these  days,  Elizabeth 
his  wife  conceived,  and  hid  herself 

25  five  months,  saying.  Thus  has  the ' 
Lord  done  to  me  in  [these]  days 
in  which  he  has  looked  upon  [me] 
to  take  away  my  reproach  among 
men. 

2"  But  in  the  sixth  month,  the 
angel  Gabriel  was  sent  of  God  to 
a  city  of  Galilee,  of  which  [the] 

27  name  [was]  Nazareth,  to  a  virgin 
espoused  to  a  man  whose  name 
was  Joseph,  of  the  house  of  David ; 
and  the  virgin's  name  [was]  Mary. 

2S  And  the  angel  came  in  to  her,  and 
said.  Hail,  [thou]  favoured  [one]  ! 
the  Lord  [is]  with  thee  :  blessed 

28  [art]  thou  amongst  women.  But 
she,  seeing  [the  angel],  was  trou- 
bled at  his  word,  and  reasoned  in 
her  mind  what™  this  salutation 

30  might  be.  And  the  angel  said  to 
her.  Fear  not,  Mary,  for  thou  hast 

31  found  favour  with  God ;  and  be- 
hold, thou  shalt  conceive  in  the 
womb  and  bear  a  son,  and  thou 

32  shalt  call  his  name  Jesus,  fl^e" 
shall  be  great,  and  shall  be  caUed 


k  raos. 

'  Here  is  the  same  question  as  in  ver.  15. 
In  any  case,  here  it  is  clearly  Jehovah. 
In  ver.  16,  17  we  have  coufeswedly  Kupio? 
as  a  name.  Jehovah. 

«•  TTOTaTTos,  '  of  what  nature  or  charac- 
ter :'  what  the  aim  or  meaning  of  it  was. 

»  oCtos. 


Son  of  [the]  Highest ;"  and  [the]p 
Lord  God  shall  give  him  the  throne 

33  of  David  his  father ;  and  he  shall 
reign  over  the  house  of  Jacob  for 
the  ages,i   and  of   his    kingdom 

3^  there  shall  not  be  an  end.  But 
Mary  said  to  the  angel.  How  shall 
this  be,  since  I  know  not  a  man  ? 

3'^  And  the  angel  answering  said  to 
her,  [The]  Holy  Spirit  shall  come 
upon  thee,  and  power  of  [the] 
Highest  overshadow  thee,  where- 
fore the  holy  thing  also  which 
shall  be  born  shall  be  called  Son 

36  of  God.  And  behold,  EHzabeth, 
thy  kinswoman,  she  also  has  con- 
ceived a  son  in  her  old  age,  and 
this   is   the   sixth  month  to    her 

37  [that  was]  called  barren  :  for  no- 
thing   shall    be    impossible   with 

38  God.  And  Mary  said,  Behold  the 
bondsmaid  of  [the]  Lord,''  be  it  to 
me  according  to  thy  word.  And 
the  angel  departed  from  her. 

39  An^  Mary,  rising  up  in  those 
days,  went  into  the  hill  country 
with  haste,  to  a  city  of  Judah, 

^  and  entered  into  the  house  of 
Zacharias,  and  saluted  Elizabeth. 

41  And  it  came  to  pass,  as  Elizabeth 
heard  the  salutation  of  Mary,  the 
babe  leaped  in  her  womb ;  and 
Elizabeth  was    filled  with   [the] 

42  Holy  Spirit,  and  cried  out  with  a 
loud  voice,  and  said.  Blessed  [art] 
thou  amongst  women,  and  blessed 

43  the  fruit  of  thy  womb.  And 
whence  [is]  this  to  me,  that  the 


0  '  Highest'  is  really  a  name.     I  notice 
therefore  the  absence  of  '  the.'  It  is  p'^'v. 

p  Kvpto9,  without  article,  for  Jehovah, 
Jehovah  Elohim. 

1  Or  '  for  ever ;'  but  it  is  plural :   ei? 

»■  For  Jehovah. 


LUKE  I. 


mother  of  my  Lord  should  come 
^  to  me  ?    For  behold,  as  the  voice 
of  thy  salutation  sounded  ^  in  my 
ears,  the  babe  leaped  with  joy  in 
^  my  womb ;  and  blessed  [is]  she  that 
has  believed,  for  there  shall  be  a 
fulfilment  of  the  things  spoken  to 
'^  her  from  [the]  Lord.'     And  Mary 
said,  My  soul  magnifies  the  Lord, 
47  and  my  spirit  has  rejoiced  in  God 
'^^  my  Saviour.     For  he  has  looked 
upon  the  low  estate  of  his  bonds- 
maid  ;  for  behold,  from  henceforth 
all    generations   shall    count    me 
*9  blessed.     For  the  mighty  [One] 
has  done  to  me  great  things,  and 

50  holy  [is]  his  name  ;  and  his  mercy 
[is]  to  generations  of  generations  ^ 

51  to  them  that  fear  him.  He  has 
wrought  strength  with  his  arm ; 
he  has  scattered  haughty  [ones] 

52  in  the  thought  of  their  heart.  He 
has  put  down  rulers  from  thrones 

53  and  exalted  the  lowly.  He  has 
filled  the  hungry  with  good  things, 
and   sent  away  the   rich  empty. 

54  He  has  helped  Israel  his  servant, 

55  in  order  to  remember  mercy,  as  he 
spake  to  our  fathers,  to  Abraham 

56  and  to  his  seed  for  ever.  And 
Mary  abode  with  her  about  three 
months,  and  returned  to  her  house. 

57  But  the  time  was  fulfilled  for 
EUzabeth  that  she  should  bring 
forth,  and  she  gave  birth  to  a  son. 

58  And  her  neighbours  and  kinsfolk 
heard  that  [the]  Lord  had  magni- 
fied liis  mercy  with  her,  and  they 

59  rejoiced  with  her.    And  it  came 


8  Literally  '  took  place.' 

*■  See  note  to  verse  32. 

»  Or  generation  and  generation.  It  is 
K  against  A,  (fee.;  but  '^enei-ation  and 
generation'  is  more  according  to  the  literal 
Hebrew ;  yeveas  yevedv,  more  conformed 
to    modern   speech.     The  sense  is  one. 


to  pass  on  the  eighth  day  they 
came  to  circumcise  the  child,  and 
they  called  it  after  the  name  of 

*5o  his  father,  Zacharias.  And  his 
mother  answering  said.   No;  but 

61  he  shaU  be  called  John.  And  they 
said  to  her.  There  is  no  one  among 
thy  kinsfolk  who  is  called  by  this 

6-  name.  And  they  made  signs  to 
his  father  as   to  what  he   might 

63  wish  it  to  be  called.  And  having 
asked  for  a  writing-table,  he  wrote, 
saying,  John  is   his  name.    And 

61  they  all  wondered.  And  his  mouth 
was  opened  immediately,  and  his 
tongue,   and    he   spake,   blessing 

65  God.  And  fear  came  upon  aU  who 
dwelt  round  about  them ;  and  in 
the  whole  hiU  country  of  Judaea 
all  these  things  were  the  subject 

66  of  conversation.  And  all  who 
heard  them  laid  them  up  in  their 
heart,  saying,  What  then  will 
this  child  be  ?    And  [the]  'Lord's 

67  hand  was  with  him.  And  Zacha- 
rias his  father  was  filled  with 
[the]  Holy  Spirit,  and  prophesied, 

6S  saying,  Blessed  be  [the]  Lord^ 
the  God  of  Israel,  because  he  has 
visited  and  wrought  redemption 

69  for  his  people,  and  raised  up  a 
horn  of  deliverance  for  us  in  the 

76  house  of  David  his  servant ;  as 
he  spoke  by  [the]  mouth  of  his 
holy    prophets,    who    have    been 

71  since  the  world  began ;  deliver- 
ance from  our  enemies  and  out  of 

72  the  hand  of  all  who  hate  us ;  to 
fulfil^  mercy  with  our  fathers  and 


yevea?  yevewv  is  found  however  in  Hebrew, 
but  not  commonly. 

«■  Here  again  'Jehovah.' 

^  TToiTjo-at,  '  to  work,  or  accomplish  :' 
what  the  fathers  had,  lived  on  as  [promised 
mercy  by  faith.  '  Your  father  Abraham 
saw  my  day  and  was  glad.' 


LUKE  I,  II. 


73  remember  his  holy  covenant,  [the] 
oath  which  he  swore  to  Abraham 

7*  our  father,  to  give  us,  that,  saved 
out  of  the  hand  of  our  enemies, 
we  should  serve  him  without  fear 

7^  in  piety  and  righteousness  before 

78  him  all  our  days.^  And  thou, 
child,  shalt  be  called  [the]  prophet 
of  [the]  Highest;  for  thou  shalt 
go  before  the  face  of  [the]  Lord>' 

77  to  prepare  his  ways  ;  to  give  know- 
ledge of  deKverance  '•  to  his  people 

78  by  [the]  remission  of  their  sins  on 
account  of  the  bowels  of  mercy  of 
our  God ;  wherein  the  dayspring 

78  from  on  high  has  visited  us,  to 
shine  upon  them  [who  were]  sitting 
in  darkness  and  in  [the]  shadow 
of  death,  to  guide  our  feet  in  »  [the] 

^  way  of  peace.  And  the  child  grew 
and  was  strengthened  in  spirit ; 
and  he  was  in  the  deserts  until  the 
day  of  his  shewing  to  Israel. 

n.  But  it  came  to  pass  in  those 
days  that  a  decree  went  out  from 
Caesar  Augustus,  that  a  census 
should  be  made  of  all  the  habit- 

2  able  world.  The  census  itself  first 
took  place  when  Cyrenius  had  the 

3  government  of  Syria.  And  all 
went  to  be  inscribed  in  the  census' 

*  roU,  each  to  his  own  city  :  and 
Joseph  also  went  up  from  Galilee 
out  of  the  city  Nazaroth  to  Judaea, 
to  David's  city,"*  the  which  is 
called  Bethlehem,  because  he  was 
of  the  house  and  family  of  David, 


»  T.  R.  reads  '  all  the  daj-s  of  our  life.' 

y  See  nf)te  to  ver.  6S. 

'  Or  'salvation.'  Same  word  as  in  ver. 
69.  '  Saved'  in  ver.  74  is  a  different  word  : 
there  the  sime  who  delivers  us  from  the 
wrath  to  come,  1  Thess.  i.  10. 

»  Or  'into.' 

b  Or  'a  city  of  David.' 

=  Kvpi'ov,  without  article,  for  Jehovah. 

^  fTTea-rn  '•  stood  all  at  once  by  them. 


^  to  be  inscribed  in  the  census'  roll  ' 
with  Mary,  who  was  aflfianced  to 
him  [as  his]  wife,  she  being  great 

0  with  child.  And  it  came  to  pass, 
wliile  they  were  there,  the  days  of 
her  giving  birth  [to  her  child]  were 

7  fulfilled,  and  she  brought  forth  her 
first-boim  son  and  wrapped  him  up 
in  swaddling  clothes  and  laid  him 
in  the  manger,  because  there  was 
no  room  for  them  in  the  inn. 

8  And  there  were  shepherds  in 
that  country  abiding  without,  and 
keeping  watch  by  night  over  their 

9  flock,  and  lo,  an  angel  of  [the] 
Lord<=  was  there  by''  them,  and 
[the]  glory  of  [the]  Lord*:  shone 
around    them,    and    they    feared 

1*^  [with]  great  fear.  And  the  angel 
said  to  them.  Fear  not,  for  behold, 
I  announce  to  you  glad  tidings  of 

11  great  joy,  which  shall  be  to  all  the 
people ;  for  to-day  a  Saviour  has 
been  born  to  you  in  David's  city, 

12  who  is  Christ  [the]  Lord.  And 
this  is  the  sign  to  you  :  Ye  shall 
find  the  babe  wrapped  in  swad- 
dling   clothes,   and    lying    in  a* 

13  manger.  And  suddenly  there  was 
with  the  angel  a  multitude  of  the 
heavenly  host,  praising  God  and 

1^  saying,  Glory  to  God  in  the  high- 
est,  and    on   earth    peace,   good 

I''  pleasure  ^  in  men.  And  it  came 
to  pass,  as  the  angels  departed 
from  them  into  heaven,  that  the  « 
shepherds  said    to  one   another, 

e  T.  R.  has  'the.' 

f  Or  '  delight.' 

s  avOpuivo^  is  frequently  used  iu  Luke 
where  it  is  absolutely  unnecessary  in  En- 
glish. Litemlly,  'and  the  men  the  shep- 
herds.' /cot  is  very  frequently  used  in 
Luke  in  the  sense  of  'that,'  as  here, 
eyeVeTO  (cai.  It  may  be  a  Hebraism  ;  it 
oflFers  nu  difficulty.  It  is  sometimes  found 
without  eyevero,  but  where  the  sense  is 


LUKE  II. 


Let  us  make  our  -way  then  now  as 
far  as  Bethlehem,  and  let  us  see 
this  thing  that  is  come  to  pass 
which  the  Lord  has  made  known 

16  to  us.  And  they  came  with  haste 
and  found  both  Mary  and  Joseph, 
and  the  babe  lying  in  the  manger ; 

17  and  having  seen  [it]  they  made 
known  about  the  country  the 
thing   which    had    been   said    to 

18  them  concerning  this  child.  And 
all  who  heard  [it]  wondered  at 
the   things  said  to  them  by  the 

19  shepherds.  But  Mary  kept  all 
these  things  [in  her  mind],  pon- 

20  dering  [them]  in  her  heart.  And 
the  shepherds  returned  glorifying 
and  praising  God  for  all  things 
which  they  heard  and  saw  as  it 
had  been  said  to  them. 

21  And  when  eight  days  were  ful- 
filled for  circumcising  him,^  his 
name^  was  called  Jesus,  which 
was  the  name  given  by  the  angel 
before    he   had    been    conceived 

22  in  the  womb.  And  when  the 
days  were  fulfilled  for  their  ^ 
purifying  according  to  the  law 
of  Moses,  they  brought  him  to 
Jerusalem  to  present  [him]  to  the 

23  Lord  (as  it  is  written  in  the  law 
of  [the]  Lord  :^  Every  male  that 
opens  the  womb  shall  be   called 

2*  holy  to  the  Lord),  and  to  offer  a 
sacrifice  according  to  what  is  said 
in  the  law  of  [the]  Lord  :^  A  pair 
of   turtle    doves,   or    two    young 

25  pigeons.    And  behold,  there  was 


the  same.  See  ver.  15,  21 ;  and  I  think 
ver.  28,  but  there  it  may  be  '  and  he  also.' 

e  T.  R.  reads  '  the  child.' 

f  See  note  on  ver.  15  as  to  use  of  /cat. 

g  Erasmus  1st,  2nd,  3rd,  ed.,  Steph. 
1550,  Mill,  Wetstein,  have  all  'their.' 
Compl.,  Beza,  Elz..  'her.'  A.  V.  has  fol- 
lowed the  three  latter.  The  reading  cannot 


a  man  in  Jerusalem  whose  name 
was  Simeon ;  and  this  man  was 
just  and  pious,  awaiting  [the]  con- 
solation of  Israel,  and  [the]  Holy 
20  Spirit  was  upon  him.  And  it  was 
divinely  commvinicated  to  him 
by  the  Holy  Spirit  that  he  should 
not   see  death  before  he   should 

27  see  [the]*>  Lord's  Christ.  And 
he  came  in  the  Spirit  into  the 
temple,  and  as  the  parents  brought 
in  the  child  Jesus  that  they  might 
do  for  him  according  to  the  cus- 

28  tom  of  the  law,  heJ  received  him 
into  his   arms  and   blessed  God, 

29  and  said,  Lordji'  now  thou  lettest 
thy  bondsman  go,   according  to 

3*'  thy  word,  in  peace,  for  mine  eyes 

31  have  seen  thy  salvation,  which 
thou    hast    prepared    before  the 

32  face  of  aU  people ;  a  light  for  reve- 
lation of  [the]  Gentiles  and  [the] 

33  glory  of  thy  people  Israel.  And 
Joseph  1  and  his  mother  wondered 
at  all  the  things  which  were  said 

3*  concerning  him.  And  Simeon 
blessed  them,  and  said  to  Mary 
his  mother,  Lo,  tliis  [child]  is  for 
the  fall  and  rising  up  of  many  in 
Israel,    and  for    a    sign    spoken 

35  against ;  (and  a  sword  shall  go 
through  thine  own  soul ;)  so  that 
the    thoughts    may   be    revealed 

38  from  many  hearts.  And  there 
was  a  prophetess,  Anna,  daughter 
of  Phanuel,  of  [the]  tribe  of  Asher, 
who  was  far  advanced  in  ™  years, 
having  lived  with  her    husband 


be  considered  doubtful. 

*>  Without  article,  as  the  name  of  Je- 
hovah. 

j  Or  'he  also.'    See  note  to  ver.  15. 

^  SecnroTa. 

'  Many  read  'his  father,'  perhaps 
rightl}'. 

m  Literally  '  many  days.' 


LUKE  n,  m. 


37  seven  years  from  her  virginity,  and 
herseK  a  widow  "up  to  eighty- 
four  years  ;  who  did  not  depart 
from  the  temple,"  serving  night 
and  day  with  fastings  and  prayers, 

38  and  she  coming  up  the  same  hour 
gave  praise  to  the  Lord,  and 
spoke  of  him  to  all  those  who 
waited  for  redemption  in  Jerusa- 

39  lem.  And  when  they  had  com- 
pleted all  things  according  to  the 
law  of  [the]  Lord,?  they  returned 
to  Galilee  to  their  own  city  Naza- 

^  reth.  And  the  child  grew  strong,i 
filled  with  wisdom,  and  God's 
grace  was  upon  him. 

*^  And  his  parents  went  yearly  to 
Jerusalem    at   the   feast    of    the 

*2  passover.  And  when  he  was 
twelve  years  old,  and  they  had 
gone  to  Jerusalem  according  to 

^  the  custom  of  the  feast,  and  had 
completed  the  days,  as  they  re- 
turned the  boy  Jesus  remained 
behind    in    Jerusalem,    and    his 

*^  parents'^  knew  not  of  it;  but, 
supposing  him  to  be  in  the  com- 
pany that  journeyed  together, 
they  went  a  day's  journey,  and 
sought  him  among  their  relations 

^  and  acquaintances  :  and  not  hav- 
ing found  him  they  returned  to 

^  Jerusalem  seeking  him.  And  it 
came  to  pass,  after  three  days 
they  found  him  in  the  temple, 
sitting  in  the  midst  of  the  teachers 
and  hearing  them  and  asking  them 

*7  questions.  And  all  who  heard 
him  were  astonished  at  his  under- 

^  standing  and  answers.  And  when 


n  T.  R.  reads  '  about :'  d)?  for  ecos.  I  am 
not  quite  convinced  of  the  change  being 
right ;  however  the  best  authorities  and 
editors  so  read. 

°  ifpov. 

p  Without  article  :  Jehovah. 


they  saw  him  they  were  amazed  : 
and  his  mother  said  to  him,  Child, 
why  hast  thou  dealt  thus  with 
us  ?  behold,  thy  father  and  I  have 

^9  sought  thee  distressed.  And  he 
said  to  them,  Why  [is  it]  that  ye 
have  sought  me  ?  did  ye  not  know 
that    I   ought   to    be   [occupied] 

^'^  in  my  Father's  business  ?  And 
they   understood  not  the  thing 

•^1  that  he  said  to  them.  And  he 
went  down  with  them  and  came 
to  Nazareth,  and  he  was  in  sub- 
jection to  them.  And  his  mother 
kept  all  these  things  in  her  heart. 

^^  And  Jesus  advanced  in  wisdom 
and  stature,  and  in  favour  with 
God  and  men. 

III.  Now  in  the  fifteenth  year  of 
the  government  of  Tiberius  Caesar, 
Pontius  Pilate  being  governor  of 
Judaea,  and  Herod  tetrarch  of 
GalQee,  and  Philip  his  brother 
tetrarch  of  Itursea  and  the  region 
of  Trachonitis,  and  Lysanias  te- 

2  trarch  of  Abilene,  in  the  high 
priesthood  of  Annas  and  Caia- 
phas,  [the]  word  of  God  came  upon 
John,  the  son  of  Zacharias,  in  the 

3  wilderness.  And  he  came  into  all 
the  district  round  the  Jordan, 
preaching  [the]  baptism  of  re- 
pentance for   [the]   remission   of 

*  sins  ;  as  it  is  written  in  [the]  book 
of  [the]  words'  of  Esaia?  fie  pro- 
phet :"  Voice  of  one  crying  in  the 
wilderness  :  Prepare  ye  the  way 
of  [the]  Lord,p  make  straight  his 

5  paths.  Every  gorge  shall  be  fill- 
ed up,  and  every  mountain  and 

1  T.  R.  adds  '  in  spirit.' 

f  T.  R.  has  '  Joseph  and  his  mother.' 

'  avToC. 

'  AoYCDj/,  something  more  than  'words.' 

"  T.  R.  adds  'saying.' 


LUKE  III. 


Mil  shall  be  broiight  low,  and  the 
crooked  places  shall  become  a 
straig-ht   [path],   and  the    rough 

6  places  smooth  ways,  and  all  flesh 
shall  see  the  salvation  of  God. 

7  He  said  therefore  to  the  crowds 
which  went  out  to  be  baptized  by 
him.  Offspring  of  vipers,  who  has 
warned  you  to  flee  from  the  com- 

8  ing  wrath  ?  Bring  forth  there- 
fore fruits  worthy  of  repentance  ; 
and  begin  not  to  say  in  yourselves, 
We  have  Abraham  for  [our]  fa- 
ther, for  I  say  unto  you,  that  God 
can,  out  of  these  stones,  raise  up 

9  children  to  Abraham.  And  already 
also  the  axe  is  applied"  to  the  root 
of  the  trees  :  every  tree  therefore 
not  bringing  forth  good  fruit  is 
hewn  down  and  cast  into  the  fire. 

1^  And  the  crowds  asked  him,  say- 
ing, "What  should^  we  do  then  ? 

11  He  answered,  and  says  to  them, 
He  that  has  two  vests  let  him 
give  to  him  that  has  none ;  and  he 
that  has  food  let  him  do  hkewise. 

12  And  tax-gatherers  came  also  to  be 
baptized,  and  they  said  to  him, 
Teacher,  what    should^   we    do? 

13  And  he  said  to  them.  Take  no  more 
money  than  what  is  appointed  to 

i*you.  And  persons  engaged  in 
military  service  also  asked  him, 
saying.  And  we,  what  should^  we 
do?  And  he  said  to  them,  Op- 
press no  one,  nor  accuse  falsely, 
and  be  satisfied  with  your  pay. 

15  But  as  the  people  were  in  ex- 
pectation, and  all  were  reasoning 
in  their  hearts  concerning  John, 


>i  See  note  to  Matt.  iii.  10. 

"  T.  R.  reads  'shall.' 

'^  ev,  'in  the  power  of,'  be  it  external 
or  simply  the  nature  and  character  of, 
but  always  including  the  latter. 

»  '  Exhorting  many  things'  is  not  quite 


whether  he  might  be  the  Christ, 
'  John  answered  all,  saying,  I 
baptize  you  with  water,  but  the 
mightier  than  I  is  coming,  the 
band  of  whose  sandals  I  am  not 
fit  to  unloose,  lie  shall  baptize 
you  with^^  [the]  Holy  Spirit  and 
fire ;  whose  winnowing  fan  is  in 
his  hand,  and  he  will  thoroughly 
purge  his  floor,  and  will  gather 
the  wheat  into  his  garner,  but  the 
chafp  he  will  burn  with  fire  un- 
quenchable. Exhorting  ^  then 
many  other  things  also,  he  an- 
nounced [his]  glad  tidings  to  the 
'  people ;  but  Herod  the  tetrarch 
being  reproved  by  him  as  to  Hero- 
dias,  the  wife  of  his  brother,>'  and 
as  to  all  the  wicked  things  which 
'  Herod  had  done,  added  this  also 
to  all  [the  rest],  that  he  shut  up 
John  in  prison. 

And  it  came  to  pass,  all  the 
people  having  been  baptized,  and 
Jesus  having  been  baptized  and 
praying,  that  the  heaven  was 
opened,  and  the  Holy  Spirit  de- 
scended in  a  bodily  form  as  a  dove 
upon  him  ;  and  a  voice  came  out  of 
heaven,^  Thou  art  my  beloved  Son, 
in  thee  I  have  found  my  delight. 
And  Jesus  himself  was  beginning 
to  be  about  thirty  years  old,  being, 
as  was  supposed,  son  of  Joseph, 
of  Eli,  of  Matthat,  of  Levi,  of 
Melchi,  of  Janna,  of  Joseph,  of 
Mattathias,  of  Amos,  of  Naoum, 
of  EsH,  of  Naggai,  of  Maath,  of 
Mattathias,  of  Semei,  of  Joseph, 
of  Juda,  of  Joannes,  of  Resa,  of 


correct  English,  but  intelligible,  and  I 
think  conveys  best  the  sense.  The  erepa 
shews  there  were  other  subjects. 

y  T.  R.  adds  'Philip.' 

z  T.  R.  adds  '  saying.' 


LUKE  m,  IV. 


Zorababel,  of   Salathicl,  of  Neri, 

28  of  Melchi,  of  Addi,  of  Cosam.  of 

29  Elmodam,  of  Er,  of  Joses,  of  Elie- 
zer,    of    Joreim,   of    Matthat,   of 

^  Levi,  of  Simeon,  of  Juda,  of 
3^  Joseph,  of  Jonan,  of  Eliakim,  of 

Meleas,  of  Menna,  of  Mattatha, 
32  of  Nathan,  of  David,  of  Jesse,  of 

Obed,  of  Booz,  of  Salmon,  of  Na- 
38  asson,  of  Aminadab,  of  Aram,  of 

34  Esrom,  of  Phares,  of  Juda,  of  Ja- 
cob, of  Isaac,  v>f  Abraham,  of  Terah, 

35  of  Nachor,  of  Seruch,  of  Eagau,  of 

36  Phalek,  of  Eber,  of  Sala,  of  Cainan, 
of  Arphaxad,  of  Sem,  of  Noe,  of 

37  Lamech,  of  Methusela,  of  Enoch, 

38  of  Jared,  of  Maleleel,  of  Cainan,  of 
Enos,  of  Seth,  of  Adam,  of  God. 

IV.  But  Jesus,  full  of  [the]  Holy 
Spirit,  returned  from  the  Jordan, 
and  was  led  byy  the  Spirit  in^  the 

2  wilderness  forty  days,  tempted  of 
the  devil ;  and  in  those  days  he  did 
not  eat  anytliing,  and  when  they 

3  were  finished,*  he  hungered.  And 
the  devil  said  to  him.  If  thou  be  Son 
of  God,  speak  to  this  stone  that 

*  it  become  bread.  And  Jesus  an- 
swered to  him  saying,  It  is  written, 
Man  shall  not  live  by  bread  alone, 

6  but  by  every  word  of  God.  And 
the  devil,  leading  him  up  into  a 
high  mountain,  shewed  him  all 
the  kingdoms  of    the    habitable 

6  [world]  in  a  moment  of  time.  And 
the  devil  said  to  him,  I  will  give 
thee  all  this  power,  and  their 
glory ;  for  it  is  given  up  to  me,  and 
to  whomsoever  I  will  I  give  it. 

7  If  therefore  thou  wilt  do  homage 


y  ev.     See  note  to  chap.  iii.  16. 
»  T.  B.  reads  '  into.' 
»  T.  E.  adds  '  afterwards.' 
•>  T.  R.  reads  •  all  things.' 
<=  T  E.   adds    '  Get   thee   behind    me, 
Satan,  for.' 


before  me,  all''   [of  it]   shall  be 

8  thine.  And  Jesus  answering  him 
said,*^  It  is  written.  Thou  shalt  do 
homage  to  [the]  Lord''  thy  God, 
and  him  only  shalt  thou  serve. 

^  And  he  led  him  to  Jerusalem,  and 
set  him  on  the  edge  of  the  temple, 
and  said  to  him,  If  thou  be  ^  Son 
of  God,  cast  thyself  down  hence ; 

'0  for  it  is  written,  He  shall  give 
charge  to  his  angels  concerning 

^1  thee  to  keep  thee  ;  and  in  [their] 
hands  shall  they  bear  thee  up, 
lest  in  any  wise  thou  strike  thy 

12  foot  against  a  stone.  And  Jesus 
answering  said  to  him.  It  is  said. 
Thou  shalt  not  tempt  [the]**  Lord 

'3  thy  God.  And  the  devil,  having 
completed  every  temptation,  de- 
parted from  him  for  a  time.^ 

'*  And  Jesus  returned  in  the  power 
of  the  Spirit  to  Galilee  ;  and  a 
rumour  went  out  into  the  whole 
surrounding  country  about  him ; 

'5  and  he  taught  in  their  synagogues, 

16  being  glorified  of  all.  And  he 
came  to  Nazareth,  where  he  was 
brought  up ;  and  he  entered,  ac- 
cording to  his  custom,  into  the 
synagogue  on  the  sabbath  day, 

17  and  stood  up  to  read.  And  [the] 
book  of  the  prophet  Esaias  was 
given  to  him,  and  having  unrolled 
the  book  he  found  the  place  where 

18  it  was  written,  [The]  Spirit  of 
[the]  Lord**  is  upon  me,  because 
he  has  anointed  me  to  preach  glad 
tidings  to  [the]  poor  ;  he  has  sent 
me  to  s  preach  to  captives  deliver- 
ance, to  the  bHnd  sight,  to  send 


<i  Kvpto?,  as  the  name  Jehovah. 

e  T.  R.  adds  'the.' 

I  axpi  Kaipov,  '  till  [another]  season.' 
See  Acts  xiii.  11. 

e  T.  R.  adds  '  heal  the  broken  in  heart, 
to.' 


LUKE  IV. 


^8  forth  [the]  crushed  delivered,  to 
preach  [the]  acceptable    year   of 

2*5  [the]  Lord.^  And  having  rolled 
up  the  book,  when  he  had  deli- 
vered it  to  the  attendant,  he  sat 
down ;  and  the  eyes  of  all  in  the 
synagogue  were  fixed  upon  him. 

21  And  he  began  to  say  to  them.  To- 
day tliis   scripture  is  fulfilled  in 

22  your  ears.  And  all  bore  witness 
to  him,  and  wondered  at  the  words 
of  grace  which  were  coming  out 
of  his  mouth.     And  they  said,  Is 

23  not  this  the  son  of  Joseph  ?  And 
he  said  to  them,  Te  will  surely 
say  to  me  this  parable.  Physician, 
heal  thyself ;  whatsoever  we  have 
heard  has  taken  place  in  Caper- 
naum do  here  also  in  thine  own 

2^  country.  And  he  said.  Verily  I 
say  to  you,  that  no  prophet  is 
acceptable  in  his  [own]  country. 

25  But  of  a  truth  I  say  to  you.  There 
were  many  widows  in  Israel  in  the 
days  of  Elias,  when  the  heaven 
was  shut  up  for  three  years  and 
six  months,  so  that  a  great  famine 

26  came  upon  all  the  land,  and  to 
none  of  them  was  Elias  sent  but 
to  Sarepta  of  Sidonia,^  to  a  wo- 

27  man  [that  was]  a  widow.  And 
there  were  many  lepers  in  Israel 
in  the  time  of  Ehsha  the  prophet, 
and  none  of   them  was  cleansed 

28  but  Naaman  the  Syrian.  And 
they  were  all  filled  with  rage  in 
the     synagogue,     hearing     these 

29  things ;  and  rising  up  they  cast 
him  out  of  the  city,  and  led  him 
up  to  the  brow  of  the  moujitain 
upon  which  their  city  was  built, 
so  that  they  mights  throw  him 


e  See  note  to  verse  12. 
h  T.  K.  reads  '  of  Sidon.' 
»  T.  R.  reads  '  in  order  to. 


30  down  the  precipice  ;  but  he,  pass- 
ing through  the  midst  of   them, 

31  went  his  way,  and  descended  to 
Capernaum,  a  city  of  Galilee,  and 
taught    them    on    the    sabbaths. 

32  And  they  were  astonished  at  his 
doctrine,  for  his  word  was  with 
authority. 

33  And  there  was  in  the  synagogue 
a  man  having  a  spirit  of  an  un- 
clean demon,  and  he  cried  with  a 

3^  loud  voice,  saying,  Eh  1 J  what  have 
we  to  do  with  thee,  Jesus,  Naza- 
rene  ?  hast  thou  come  to  destroy 
us  P     I  know  thee  who  thou  art, 

35  the  Holy  [One]  of  God.  And 
Jesus  rebuked  him,  saying.  Hold 
thy  peace,  and  come  out  from'' 
him.  And  the  demon,  having 
thrown  him  down  into  the  midst, 
came  out  from''  him  without  doing 

36  bim  any  injury.  And  astonishment 
came  upon  aU,  and  they  spoke 
to  one  another,  saying,  What 
word  [is]  this  ?  for  with  authority 
and  power  he  commands  the  un- 
clean spirits,  and  they  come  out. 

37  And  a  rumour  went  out  into  every 
place  of  the  country  round  con- 

38  cerning  him.  And  rising  up  out 
of  the  synagogue,  he  entered  into 
the  house  of  Simon.  But  Simon's 
mother-in-law  was  suffering  under 
a  bad  fever ;  and  they  asked  him 

39  for  her.  And  standing  over  her, 
he  rebuked  the  fever,  and  it  left 
her;   and  forthwith  standing  up 

40  she  served  them.  And  when  the 
sun  went  down,  all,  as  many  as 
had  persons  sick  with  divers  dis- 
eases, brought  them  to  him,  and 
having  laid   his  hands   on  every 


j  See  note  to  Mark  i.  24. 

k  T.  E.  reads  '  of, '  e^  instead  of  an 


LUKE  IV,  V. 


*^  one  of  them  lie  healed  them  ;  and 
demons  also  went  out  from  many, 
crying'  out  and  saying,  Thou  art' 
the  Son  of  God.  And  rebuking 
them,  he  suffered  them  not  to 
speak,  because  they  knew  him  to 
be  the  Christ. 

^-  And  when  it  was  day  he  went 
out,  and  went  into  a  desert  place, 
and  the  crowds  sought  after  "^  him, 
and  came  up  to  him,  and  [would 
have]    kept    him   back    that    he 

*3  should  not  go  from  them.  But  he 
said  to  them,  I  must  needs  an- 
nounce the  glad  tidings  of  the 
kingdom  of  God  to  the  other  cities 
also,   for  for  this   I   have"   been 

**  sent  forth.  And  he  was  preach- 
ing in  the  synagogues  of  GaKlee. 

V.  And  it  came  to  pass,  as  the 
crowd  pressed  on  him  to  hear  the 
word  of  God,  that "  he  was  stand- 

2  ing  by  the  lake  of  Gennesaret :  and 
he  saw  two  ships  standing  by  the 
lake,  but  the  fishermen,  having 
come  down  from  them,  were  wash- 

3  ing  their  nets.  And  getting  into 
one  of  the  ships,  which  was  Si- 
mon's, he  asked  him  to  draw  out 
a  little  from  the  land  ;  and  he  sat 
down  and  taught  the  crowds  out 

4  of  the  ship.  But  when  he  ceased 
speaking,  he  said  to  Simon,  Draw 
out  into  the  deep  [water]  and  let 

5  down  your  nets  for  a  haul.  And 
Simon  answering  said  to  him. 
Master,  having  laboured  through 
the  whole  night  we  have  taken 
nothing,  but  at  thy  word  I  will 

0  let  down  the  net.    And  having 


1  T.  R.  adds   '  the  Christ'     .s,  It.,  Vul. 
confirm  the  omission. 
"  T.  R.  onnts  'after.' 
n  T.  R.  reads  '  am  I.' 
o  Ktti,  used  as  'that, 'as  is  common  in 


done  this,  they  enclosed  a  great 
multitude  of  fishes,  and  their  net 

^  broke.  And  they  beckoned  to 
their  partners  who  were  in  the 
other  ship  to  come  and  help  them, 
and  they  came,  and  filled  both 
the  ships  so  that  they  were  sink- 

8  ing.  But  Simon  Peter  seeing  it, 
fell  at  Jesus"  knees,  saying,  De- 
part from  me,  for  I  am  a  sinful 

0  man.  Lord.  For  astonishment 
had  laid  hold  on  him  and  on  all 
those  who  were  with  him  at  the 
haul  of    fishes  which    they  had 

10  taken  ;  and  in  like  manner  also 
on  James  and  John,  sons  of  Zebe- 
dee,  who  were  partners  with 
Simon.  And  Jesus  said  to  Simon, 
Fear  not ;  henceforth  thou  shalt 

11  be  taking  men.  And  having  run 
the  ships  on  shore,  leaving  all  they 
followed  him. 

12  And  it  came  to  pass  as  he  was 
in  one  of  the  cities,  thatP  behold, 
there  was  a  man  full  of  leprosy, 
and  seeing  Jesus,  falling  upon  his 
face,  he  besought  him,  saying, 
Lord,  if  thou  vdlt  thou  art  able  to 

13  cleanse  me.  And  stretching  forth 
his  hand  he  touched  him,  saying, 
I  will ;  be  thou  clean :  and  imme- 
diately the  leprosy  departed  from 

1*  him.  And  he  enjoined  him  to  tell 
no  one  ;  but  go,  shew  thyself  to 
the  priest,  and  offer  for  thy  cleans- 
ing as  Moses  ordained,  for  a  testi- 
ly mony  to  them.  But  the  report 
concerning  him  was  spread  abroad 
still  more,  and  great  crowds  came 
together  to  hear  and  to  be  healed  i 


Ldke.    One  might  almost  say,  'he  was 
staiiding  also.' 

p  KaC,  used  for  '  that' 

q  T.  R.  adds  '  by  him.' 


LUKE  V. 


1^  from  their  infirmities.  And  he 
withdrew^  himself,  and  was  about 
in  the  desert  [places]  and  praying. 

17  And  it  came  to  pass  on  one  of 
the  days,  that^  he  was  teaching, 
and  there  were  Pharisees  and  doc- 
tors of  the  law  sitting  by,  who 
were  come  out  of  every  village  of 
Galilee  and  Judaea  and  [out  of] 
Jerusalem  ;  and  [the]  Lord's' 
power  was  [there]  to  heal  them ; 

18  and  lo,  men  bringing  upon  a  couch 
a  man  who  was  paralyzed ;  and 
they  sought  to  bring  him  in,  and 

19  put  him  before  him.  And  not 
finding  what"  way  to  bring  him 
in,  on  account  of  the  crowd,  go- 
ing up  on  the  house  [top]  they  let 
him  down  through  the  liles,  with 
his  Httle  couch,  into  the  midst 
before  Jesus. 

20  And  seeing  their  faith,  he  said,^ 
Man,  thy  sins  are  forgiven  thee. 

21  And  the  scribes  and  the  Pharisees 
began  to  reason  [in  their  minds] , 
saying.  Who  is  this  who  speaks 
blasphemies  ?  Who  is  able  to  for- 

22  giye  sins  but  God  alone  ?  But 
Jesus,  knowing  their  reasonings, 
answering    said    to    them.    Why 

23  reason  ye  in  your  hearts  ?  which 
is  easier  to  say,  Thy  sins  are  for- 
given thee ;  or  to  say,  Else  up  and 

21  walk  ?  But  that  ye  may  know 
that  the  Son  of  man  has  power  on 
the  earth  to  forgive  sins,  he  said 
to  the  paralyzed  man,  I  say  to 
thee,  Arise,  and  take  up  thy  httle 

25  couch  and  go  to  thine  house.  And 
immediately  standing  up  before 


r  Literally '  and  (or  but,  Se)  he  was  with- 
drawing himself  in  the  desert  and  pray- 
ing.' He  was  at  that  time  waiting,  occu- 
pied with  prayer. 

s  KaC.    It  might  be  said,  '  he  was  teach- 


them,  having  taken  up  that  where- 
on he  was  laid,  he  departed  to  his 

26  house  glorifying  God.  And  aston- 
ishment seized  all,  and  they  glori- 
fied God,  and  were  filled  with  fear, 
saying.  We  have  seen  strange 
things  to-day. 

27  And  after  these  things  he  went 
forth  and  saw  a  tax-gatherer,  Levi 
by  name,  sitting  at  the  receipt  of 
taxes,   and  said  to  him.   Follow 

28  me.     And   having  left  all,  rising 

29  up,  he  followed  him.  And  Levi 
made  a  great  entertainment  for 
him  in  his  house,  and  there  was  a 
great  crowd  of  tax-gatherers  and 
others   who  were  at   table  with 

30  them.  And  their  scribes  and  the 
Pharisees  murmured  at  his  disci- 
ples, saying.  Why  do  ye  eat  and 
drink  with  the"'  tax-gatherers  and 

31  sinners  ?  And  Jesus  answering 
said  to  them.  They  that  are  in 
sound  health  have  no  need  of  a 
physician,  but  those  that  are  ill. 

32  I  am  not  come  to  call  righteous 
persons,  but  sinful    ones  to  re- 

33  pentance.  And  they  said  to  him. 
Why  do  the  disciples  of  John  fast 
often  and  make  supplications,  in 
like  manner  those  also  of  the  Pha- 
risees, but  thine  eat  and  drink  ? 

31  And  he  said  to  them.  Can  ye  make 
the  sons  of  the  bridechamber  fast 
when  the  bridegroom  is  with  them? 

35  But  days  will  come  when  also  the 
bridegroom  will  have  been  taken 
away  from  them,  then  shall  they 

36  fast  in  those  days.  He  spoke  also 
a  parable  to  them  :  No  one  puts  a 


ing  also.' 
•-  Kvpios,  'Jehovah.' 
"  T.  R.  reads  '  by  what.' 
^  T.  R.  adds  '  to  him.' 
w  T.  R.  omits  '  the.' 


LUKE  V,  VI. 


piece  of  a  new  garment  upon  an  old 
garment,  otherwise  he  will  both 
rend-''  the  new,  and  the  piece  which 
is  from  the  new  will)'  not  suit  with 
87  the  old.  And  no  one  puts  new 
wine  into  old  skins,  otherwise  the 
new  wine  will  burst  the  skins,  and 
the  wine  is  poured  out,  and  the 

38  skins  are  destroyed ;  but  new  wine 
is  to  be  put  into  new  skins,  and 

39  both  are  preserved.  And  no  one 
having  drunk  old  wine  straight- 
way wishes  for  new,  for  he  says. 
The  old  is  better. 

VI.  And  it  came  to  pass  on  the 
second  first  sabbath,  that  he  went 
through'  cornfields,  and  his  dis- 
ciples were  plucking  the  ears  and 
eating  [them],  rubbing  [them]  in 

2  their  hands.  But  some  of  the 
Pharisees  said  to  them,  Why  do 
ye  what  is  not  lawful  to  do  on  the 

3  sabbath  ?  And  Jesus  answering 
said  to  them.  Have  ye  not  read  so 
much  as  this,  what  David  did 
when  he  hungered,  he  and  those 

*  who  were  with  him,  how  he  entered 
into  the  house  of  God  and  took 
the  show  bread  and  ate,  and  gave 
to  those  also  who  were  with  him, 
which  it  is-  not  lawful  that  [any] 

5  eat,  unless  the  priests  alone  ?  And 
he  said  to  them,  The  Son  of  man 

6  is  Lord  of  the  sabbath  also.  And 
it  came  to  pass  on  another  sabbath 
also  that  he  entered  into  the  syn- 
agogue and  taught ;  and  there  was 
there  a  man,  and  his  right  hand 

7  was  withered.  And  the  scribes  and 
the  Pharisees  were  watching*  if 


»  T.  R.  reads  'rends.' 

y  T.  R.  reads  *  does.' 

»  T  R.  adds  '  (he." 

1  T.E.  adds  'hira.' 

b  Sotue  read  '  something,  Is  it.' 


he   would  heal  on  the   sabbath, 
that  th(3y  might   find  something 

8  of  which  to  accuse  him.  But  he 
knew  their  thoughts,  and  said  to 
the  man  who  had  the  withered 
hand.  Get  up,  and  stand  in  the 
midst.     And  having  risen  up  he 

9  stood  [there].  Jesus  therefore 
said  to  them,  I  will  ask  you^  if  it 
is  lawful  on  the  sabbath  to  do 
good  or  to  do  evil  ?  to  save  life  or 

1"^  to  destroy  [it]  ?  And  having  look- 
ed around  on  them  all,  he  said  to 
him,^'  Stretch  out  thy  hand.  And 
he  did  so,  and  his  hand  was  restor- 

11  ed*^  as  the  other.  But  they  were 
filled  with  madness,  and  spoke  to- 
gether among  themselves  what 
they  should  do  to  Jesus. 

12  And  it  came  to  pass  in  those 
days  that  he  went  out  into  the 
mountain  to  pray,  and  he  spent 

13  the  night  in  prayer  to  God.  And 
when  it  was  day  he  called  his  dis- 
ciples, and  having  chosen  out 
twelve  from  them,  whom  also  he 

1^  named  apostles  -.^  Simon,  to  whom 
also  he  gave  the  name  of  Peter, 
and  Andrew  his  brother ;  James 
and  John,   Philip   and   Bartholo- 

!•'>  mew  ;  Matthew  and  Thomas  ; 
James  [the  son]  of  Alphseus,  and 
Simon  who   [was]  called  Zealot ; 

16  Judas  [brother]  of  James,  and 
Judas    Iscariote,   who    was    also 

17  [his]  betrayer.  And,  descending 
with  them,  he  stood  on  a  level 
place,  and  a  crowd  of  his  disci- 
ples, and  a  great  multitude  of  the 
people  from  all  Judaea  and  Jeru- 


'  ask  yoii.  What  is.' 

c  T.  R.  reads  '  the  man.' 

d  T.  R.  reads  •  whole  as.' 

e  There  is  no  closing  verb  to  this  sen- 
tence in  Greek. 


LUKE  VI. 


salem,  and  the  sea  coast  of  Tyre 
and  Sidon,  who  came  to  hear  him 
and  to  be  healed  of  their  diseases  ; 

18  and  those  that  were  beset  by  un- 
clean spirits,  and  they  were  heal- 

1^  ed.  And  all  the  crowd  sought  to 
touch  him,  for   power   went   out 

20  from  him  and  healed  aU.  And 
he,  lifting  up  his  eyes  upon  his 
disciples,  said,  Blessed  [are]  ye 
poor,  for  yours  is  the  kingdom  of 

21  God.  Blessed  ye  that  hunger 
now,  for  ye  shall  be  filled.  Bless- 
ed ye  that  weep  now,  for  ye  shall 

22  laugh.  Blessed  are  ye  when  men 
shall  hate  you,  and  when  they 
shall  separate  you  [from  them], 
and  shall  reproach  [you],  and 
cast  out  your  name  as  wicked  for 

23  the  Son  of  man's  sake  :  rejoice  in 
that  day  and  leap  for  joy,  for 
behold,  your  reward  is  great  in 
the  heaven,  for  after  this  manner 
did  their  fathers  act  towards  the 

2^  prophets.  But  woe  to  you  rich, 
for  ye  have  received  your  conso- 

25  lation.  Woe  to  you  that  are  filled, 
for  ye  shall  hunger.  Woe  to  you 
who  laugh  now,  for  ye  shall  mourn 

28  and  weep.  Woe,^  when  all  men 
speak  well  of  you,  for  after  this 
manner  did  their  fathers  to  the 

27  false  prophets.  But  to  you  that 
hear,  I  say,  Love  your  enemies ; 
do  good  to  those  that  hate  you; 

28  bless  those  that  curse  you ;  8  pray 
for    those  who  use  you  despite- 

29  fully.  To  him  that  smites  thee  on 
the  cheek,  offer  to  him  also  the 
other ;  and  from  him  that  would 
take   away  thy  garment,   forbid 


f  T.  R.  adds  '  to  you.' 
e  T.  R.  adds  'and.' 
^  T.  R.  adds  '  the.' 

>  A  strong  negative,  ov  fjirj,  hard  to  put 
in  English:  'iu  no  wise.' 


3<^  not  thy  vest  also.  ffTo  every  one 
that  asks  thee,  give ;  and  from 
him  that  takes  away  what  is  thine, 

31  ask  it  not  back ;  and  as  ye  wish 
that  men  should  do  to  you,  ye  also 

32  do  to  them  in  hke  manner.  And  if 
ye  love  those  that  love  you,  what 
thank  is  it  to  you  ?  for  even  sinners 

33  love  those  that  love  them.  And  if 
ye  do  good  to  those  that  do  good 
to  you,  what  thank  is  it  to  you  ? 
for    even  sinners    do    the   same. 

3^  And  if  ye  lend  to  those  from 
whom  ye  hope  to  receive,  what 
thank  is  it  to  you  ?  for  even  sin- 
ners  lend    to    sinners   that  they 

35  may  receive  the  Hke.  But  love 
your  enemies,  and  do  good,  and 
lend,  hoping  for  nothing  in  return, 
and  your  reward  shall  be  great, 
and  ye  shall  be  sons  of  [the]'' 
Highest;  for   he  is  good  to  the 

36  unthankful  and  wicked.  Be  ye 
therefore  merciful,  even  as  your 

37  Father  also  is  merciful.  And 
judge  not,  and  ye  shall  not'  be 
judged  ;  condemn  not,  and  ye 
shall  not'  be  condemned.  Remit, 
and  it  shall  be  remitted  to  you. 

3S  Give,  and  it  shall  be  given  to  you, 
good  measure,  pressed  down,  and 
shaken  together,  and  running  over, 
shall  be  given '^  into  your  bosom  : 
for  with  the  same  measure  with 
which  ye  mete  it  shall  be  measur- 

39  ed  to  you  again.  And  he  spoke 
also!  a  parable  to  them  :  Can  a 
blind  [man]  lead  a  bUnd  [man]  ? 
shall  not  both  fall  into  the  ditch  ? 

40  The  disciple  is  not  above  his 
master,  but  every  one  that  is  per- 


k  This  is  an  example  of  Luke's  use  of 
the  third  persou  active  with  a  passive 
sense,  or  impersonal  statement  of  the 
fact.     Literally  '  shall  they  give.' 

I  T.  R.  omits  '  also.' 


LUKE  VI,  VII. 


*i  fected  shaU  be  as  his  master.  But 
why  seest  thou  the  mote  which  is 
in  the  eye  of  thy  brother,  but  per- 
ceivest  not  the  beam  which  is  in 

42  thine  own  eye  ?  or  how  canst  thou 
say  to  thy  brother,  Brother,  allow 
[me],  I  will  take  out  the  mote 
that  is  in  thine  eye,  thyself  not 
seeing  the  beam  that  is  in  thine 
eye  ?  Hypocrite,  cast  out  first 
the  beam  out  of  thine  eye,  and 
then  thou  shalt  see  clear  to  cast 
out  the  mote  which  is  in  the  eye 

^  of  thy  brother.  For  there  is  no 
good  tree  which  produces  corrupt 
fruit,   nor  a  corrupt  tree  which 

**  produces  good  fruit  ;  for  every 
tree  is  known  by  its  own  fruit, 
for  figs  are  not  gathered  from 
thorns,™  nor  grapes  vintaged  from 

45  a  bramble.  The  good  man,  out  of 
the  good  treasure  of  his  heart, 
brings  forth  good ;  and  the  wick- 
ed man,  out  of  the  wicked,"  brings 
forth  [what  is]  wicked ;  for  out  of 
the  abundance  of  the  heart  his 

4^  mouth  speaks.  And  why  call  ye 
me,  Lord,  Lord,  and  do  not  the 

47  things  that  I  say  ?  Every  one 
that  comes  to  me,  and  hears  my 
words,  and  does  them,  I  will  shew 

48  you  to  whom  he  is  Hke.  He  is 
like  a  man  building  a  house,  who 
dug  and  went  deep,  and  laid  a 
foundation  on  the  rock ;  but  a 
great  rain  coming,  the  stream 
broke  upon  that  house,  and  could 
not  shake  it,  for  it  was  founded  on 

49  the  rock.  And  he  that  has  heard 
and  not  done,  is  like  a  man  who 
has  built  a  house  on  the  ground 
without  foundation,  on  which  the 
stream  broke,  and  immediately  it 


"»  See  note  to  vorse  38. 

°  T.  R.  repeats  '  treasure  of  his  heart.' 


fell,  and  the  breach  of  that  house 

was  great. 

VII.  And  when  he  had  completed 
all  his  words  in  the  hearing  of  the 
people,  he    entered    into   Caper- 

2  naum.  And  a  certain  centurion's 
bondsman  who  was  dear  to  him 

8  was  ill  and  about  to  die ;  and 
having  heard  of  Jesus  he  sent  to 
him  elders  of  the  Jews,  begging 
him  that  he  might  come  and  save  ° 

4  his  bondsman.  But  they  being 
come  to  Jesus  besought  him  dili- 
gently, saying.  He  is  worthy  to 
whom  thou  shouldestP  grant  this, 

5  for  he  loves  our  nation  and  him- 
self has  built  the  synagogue  for 

^  us.  And  Jesus  went  with  them  ; 
but  already,  when  he  was  not  far 
from  the  house,  the  centurion 
sent  to  him  friends,  saying  to 
him.  Lord,  do  not  trouble  thy- 
self, for  I  am  not  worthy  that 
thou  shouldest   come  under  my 

7  roof.  Wherefore  neither  did  I 
count  myself  worthy  to  come  to 
thee.    But  say  by  a  word  and  my 

8  servant  shall  be  healed.  For  I  also 
am  a  man  placed  under  authority, 
having  under  myseK  soldiers,  and 
I  say  to  this.  Go,  and  he  goes ; 
and  to  another.  Come,  and  he 
comes ;    and  to  my  servant.  Do 

9  this,  and  he  does  it.  And  Jesus 
hearing  this  wondered  at  him, 
and  turning  to  the  crowd  follow- 
ing him  said,  I  say  to  you,  Not 
even  in  Israel  have  I  found   so 

10  great  faith.  And  they  who  had 
been  sent  returning  to  the  house 
found  the  servant  who  was  ill,  in 
good  health. 

11  And    it    came   to    pass    after- 


o  Or  '  cure  ' 

p  T.  E.  reads  '  he  should.' 


LTJKE  Vn. 


wards  he  went  into  a  city  called 
Nain,  and  many  of  his  disciples 
and    a    great   crowd  went    with 

12  him.  And  as  he  drew  near  to 
the  gate  of  the  city,  i  behold, 
a  dead  man  was  carried  out,  the 
only  son  of  his  mother,  and  she  a 
widow,  and  a  very  considerable 
crowd  of  the  city  [was]  with  her. 

18  And  the  Lord  seeing  her,  was 
moved  with  compassion  for  her, 

1*  and  said  to  her,  Weep  not ;  and 
coming  up  he  touched  the  bier, 
and  the  bearers  stopped.  And  he 
said,  Touth,  I  say  to  thee.  Awake 

15  up.  And  the  dead  sat  up  and 
began  to  speak,  and  he  gave  him 

1^  to  his  mother  ;  and  fear  seized  on 
all,  and  they  glorified  God,  saying, 
A  great  prophet  has  been  raised  ■" 
up  amongst  us  ;    and,   Grod  has 

17  visited  his  people.  And  this 
report  went  out  in  all  Judaea 
concerning  him,  and  in  all  the 
surrounding  country. 

18  And  the  disciples  of  John 
brought  him  wor(^  concerning  all 

1*  these  things  :  and  John,  hav- 
ing called  two  of  his  disciples, 
sent  to  Jesus,  saying.  Art  thou 
he   that    is    coming,    or    do   we 

20  await  another  ?  But  the  men 
being  come  to  him  said,  John  the 
Baptist  has  sent  us  to  thee  say- 
ing, Art  thou  he  that  is  coming, 

21  or  do  we  await  another  ?  In 
that  5  hour  he  healed  many  of 
diseases  and  plagues  and  evil 
spirits,    and    to    many  blind    he 

22  granted  sight.  And  Jesus  an- 
swering said  to  them,  Go,  bring 


1  KaC,  for  'that,'  but  necessarily  left  out 
in  English 
■■  T.  R.  reads  '  is  risen.' 
■  T.  R.  reads  '  the  same.' 


back  word  to  John  of  what  ye 
have  seen  and  heard ;  that  bhnd 
see,  lame  walk,  lepers  are  cleans- 
ed,  deaf   hear,   dead  are  raised, 

23  poor  are  evangeUzed,  and  blessed 
is  whosoever  shall  not  be  offended 

24  in  me.  And  the  messengers  of 
John  having  departed,  he  began 
to  speak  to  the  crowds  concern- 
ing John  :  What  went  ye  out  into 
the  wilderness  to  behold  ?  a  reed 

25  shaken  by  wind  ?  but  what  went 
ye  out  to  see  ?  a  man  clothed  in 
delicate  garments  ?  Behold,  those 
who  are  in  splendid  clothing  and 
hve  luxuriously  are  in  the  courts 

2S  of  kings.  But  what  went  ye  out 
to  see  ?  a  prophet  ?  Yea,  I  say  to 
you,  and  [what  is]  more  excellent 

27  than  a  prophet.  This  is  he  con- 
cerning whom  it  is  written,  Be- 
hold I'  send  my  messenger  before 
thy  face,  who  shall  prepare  thy 

28  way  before  thee ;  for  I  say  unto 
you.  Among  them  that  are  born 
of  women  a  greater  prophet  is  no 
one  than  John  the  Baptist ;  but 
he  that  is  least  "^  in  the  kingdom 

29  of  God  is  greater  than  he.  (And 
all  the  people  who  heard  it,  and 
the  tax-gatherers,  justified  God, 
having   been  baptized    with  the 

30  baptism  of  John  ;  but  the  Phari- 
sees and  the  lawyers  rendered  nuU 
as  to  themselves  the  counsel  of 
God,  not  having  been  baptized  by 

31  him.)  "  To  whom  therefore  shall 
I  liken  the  men  of  this  generation, 

32  and  to  whom  are  they  like  ?  They 
are  like  children  sitting  in  the 
market-place,  and  caUing  one  to 


t  T.  R.  reads  '  / ;'  that  is,  has  eyo). 

i"  /utt/cpoTepos  •  a  comparative, 

T  T.  R.  reads  '  and  the  Lord  said.' 


LUKE  VII,  VIII. 


another  and  saying,  We  have 
piped  to  you  and  ye  have  not 
danced,  we  have  mourned  to  you 

**  and  ye  have  not  wept.  For  John 
the  Baptist  has  come  neither  eat- 
ing bread  nor  drinking  wine,  and 

^  ye  say,  He  has  a  demon.  The  Son 
of  man  has  come  eating  and 
drinking,  and  ye  say,  Behold  an 
eater  and  wine-drinker,  a  friend 

^  of  tax-gatherers  and  sinners  ;  and 
wisdom  has  been  justified  of  all 

^  her  children.  But  one  of  the 
Pharisees  begged  him  that  he 
would  eat  with  him.  And  enter- 
ing into  the  house  of  the  Pharisee 

87  he  took  his  place  at  table ;  and 
behold,  a  woman  in  the  city,  who 
was  a  sinner,  and  knew  that  he 
was  sitting  at  meat  in  the  house 
of  the  Pharisee,  having  taken  an 

38  alabaster  box  of  myrrh,  and  stand- 
ing at  his  feet  behind  [him]  weep- 
ing, began  to  wash  his  feet  with 
tears ;  and  she  wiped  them  with 
the  hairs  of  her  head,  and  kissed 
his  feet,  and  anointed  [them]  with 

39  the  myrrh.  And  the  Pharisee 
who  had  invited  him  seeing  it, 
spake  with  himself,  saying.  This 
[person]  if  he  were  a  prophet 
would  have  known  who  and  what 
the  woman  is  who  touches  him, 

*^  for  she  is  a  sinner.  And  Jesus 
answering  said  to  him,  Simon,  I 
have  somewhat  to  say  to  thee 
And  he   say.*!,  Teacher,  say   [it] 

'^^  There  were  two  debtors  of  a  cer 
tain  creditor ;  one  owed  five  hun 
dred  denaria  and  the  other  fifty  ; 

42  but  as  they  had  nothing  to  pay, 
he  forgave  both  of  them  [their 
debt] :  say,  which  of  them  there 


43  fore  will  love  him  most  ?  And 
Simon  answering  said,  I  suppose 
he  to  whom  he  forgave  the  most. 
And  he  said  to  him,  Thou  hast 

"  rightly  judged :  and  turning  to 
the  woman  he  said  to  Simon, 
Seest  thou  this  woman  ?  I  entered 
into  thy  house ;  thou  gavest  me 
not  water  for  my  feet,  but  she  has 
washed  my  feet  with  tears,  and 
has  wiped  them  with  her  hair.^ 

*5  Thou  gavest  me  not  a  kiss,  but 
she  from  the  time  I  came  in  has 

^  not  ceased  kissing  my  feet.  My 
head  with  oil  thou  didst  not 
anoint,  but  she  has  anointed  my 

47  feet  with  myrrh.  For  which  cause 
I  say  to  thee,  Her  many  sins  are 
forgiven  ;  for  she  loved  much ;  but 
he  to  whom  little  is  forgiven  loves 

48  little.    And  he  said  to  her.  Thy 

49  sins  are  forgiven.  And  they  that 
were  with  [them]  at  table  began  to 
say  within    themselves.   Who   is 

50  this  who  forgives  also  sins  ?  And 
he  said  to  the  woman,  Thy  faith 
has  saved  thge ;  go  in  peace. 

VIII.  And  it  came  to  pass  after- 
wards that"  he  went  through  [the 
country]  city  by  city,  and  village 
by  village,  preaching  and  announc- 
ing the  glad  tidings  of  the  king- 
dom of  God ;  and  the  twelve  with 

2  him,  and  certain  women  who  had 
been  healed  of  wicked  spirits 
and  infirmities,  Mary  who  [was] 
called    Magdalene,"  from   whom 

3  seven  devils  had  gone  out ;  and 
Joanna,  wife  of  Chuza,  Herod's 
steward  ;  and  Susanna,  and  many 
others,  who  ministered  to  him  of 

4  their  substance.  And  a  great 
crowd  coming  together,  and  those 


T.  R.  reads  '  the  hair  of  her  head. 


»  Or 'of  Magdala.' 


LUKE  VIII. 


who    were    coining    to    Mm    out 
of    each  city,   he   spoke    by  pa- 

5  rable.  The  sower  went  out  to 
sow  his  seed ;  and  as  he  sowed, 
some  fell  by  the  way,  and  it  was 
trodden  under  foot,  and  the  fowls 

6  of  the  air  devoured  it  up ;  and 
other  fell  upon  the  rock,  and  hav- 
ing sprung  up,  it  was  dried  up 

7  because  it  had  not  moisture ;  and 
other  fell  in  the  midst  of  the 
thorns,   and    the    thorns    having 

8  sprung  up  with  [it]  choked  it ;  and 
other  fell  into''  the  good  ground, 
and  having  sprung  up  bore  fruit 
a  hundredfold.  As  he  said  these 
things  he  cried.  He  that  has  ears 

9  to  hear,  let  him  hear.  And  his 
disciples  asked  him  saying,  What 

10  may  this  parable  be  ?  And  he 
said.  To  you  it  is  given  to  know 
the  mysteries  of  the  kingdom  of 
God,  but  to  the  rest  in  parables, 
in  order  that  seeing  they  may  not 
see,   and  hearing  they  may  not 

11  understand.  But  the  parable  is 
this.  The  seed  is  the  word  of  God. 

12  But  those  by  the  wayside  are 
those  who  hear :  then  comes  the 
devil  and  takes  away  the  word 
from  their  hearts  that  they  may 

13  not  believe  and  be  saved.  But 
those  upon  the  rock,  those  who 
when  they  hear  receive  the  word 
with  joy,  and  these  have  no  root, 
who  believe  for  a  time,  and  in 

14  time  of  trial  fall  away.  But  that 
that  fell  where  y  the  thorns  were, 
these  are  they  who  having  heard, 
go  away,  and  are  choked  under 
cares  and  riches  and  pleasures  of 
life,^  and  bring  no  fruit  to  per- 
is fection.    But  that  in''  the  good 


»  T.R.  reads  'upon.' 
y  Or  '  into  the  thorus.' 


ground,  these  are  they  who,  in  an 
honest  and  good  heart,  having 
heard  the  word  keep  it,  and  bring 
18  forth  fruit  with  patience.  And  no 
one  having  lighted  a  lamp  covers 
it  with  a  vessel  or  puts  it  under 
a  couch,  but  sets  it  on  a  lamp- 
stand    that    they   who    enter   in 

17  may  see  the  light.  For  there 
is  nothing  hid  which  shall  not  be- 
come manifest,  nor  secret  which 
shall  not  be  known  and  come  to 

18  light.  Take  heed  therefore  how 
ye  hear ;  for  whosoever  has,  to 
him  shall  be  given,  and  whosoever 
has  not,  even  what  he  seems  to 
have  shall  be  taken  from  him. 

19  And  his  mother  and  his  brethren 
came  to  him,  and  could  not  get  to 

20  him  because  of  the  crowd.  And 
it  was  reported  to  him,  saying. 
Thy  mother  and  thy  brethren 
stand  without  wishing  to  see  thee. 

21  But  he  answering  said  to  them. 
My  mother  and  my  brethren  are 
those  who  hear  the  word  of  God 
and  do  [it]. 

22  And  it  came  to  pass  on  one 
of  those  days,  that*  he  entered 
into  a  ship,  himself  and  his  dis- 
ciples ;  and  he  said  to  them.  Let 
us  pass  over  to  the  other  side 
of  the  lake  ;  and  they  set  off  from 

23  shore.  And  as  they  sailed,  he  fell 
asleep,  and  a  sudden  squall  of 
wind  came  down  on  the  lake,  and 
they  were  filled  [with  water],  and 

24  were  in  danger ;  and  coming  to 
[him]  they  woke  him  up,  saying, 
Master,  master,  we  perish.  But 
he,  rising  up,  rebuked  the  wind 
and  the  raging  of  the  water,  and 
they  ceased,  and  there  was  a  calm. 

^  /Scow,  life  as  such  in  this  world, 
a  kolC,  for  '  that.' 


LUKE  vin. 


25  And  he  said  to  them,  Where  is 
your  faith  ?  And,  being  afraid, 
they  were  astonished,  saying  to 
one  another,  Who  then  is  this, 
that  he  commands  even  the  winds 
and  the  water,  and  they  obey 
him? 

28  And  they  arrived  in  the  country 
of  the  Gadarenes,  which  is  over 

27  against  Galilee,  And  as  he  got 
out  [of  the  ship]  on  the  land, 
a  certain  man  out  of  the  city  met 
him,  who  had  demons  a  long  time, 
and  put  on  no  clothes,  and  did 
not  abide  in  a  house,  but  in  the 

2*  tombs.  But  seeing  Jesus,  he 
cried  out,  and  fell  down  before 
him,  and  with  a  loud  voice  said. 
What  have  I  to  do  with  thee, 
Jesus,  Son  of  the  Most  High  God  ? 
I  beseech  thee,  torment  me  not. 

20  For  he  had  commanded  the  un- 
clean spirit  to  go  out  from  the 
man.  For  very  often  it  had  seized 
him ;  and  he  had  been  bound, 
kept  with  chains  and  fetters,  and 
breaking  the  chains  he  was  driven 
by  the  demon  into  the   deserts. 

^  And  Jesus  asked  him  saying. 
What  is  thy  name  P  And  he  said. 
Legion :   for    many  demons    had 

81  entered  into  him.  And  they  be- 
sought him  that  he  would  not 
command  them  to  go  away  into 

32  the  bottomless  pit.  And  there 
was  there  a  herd  of  many  swine 
feeding  on  the  mountain,  and  they 
besought  him  that  he  would  suffer 
them  to  enter  into  those  ;  and  he 

*•'  suffered  them.  And  the  demons, 
going  out  from  the  man,  entered 


•»  T.  R.  adds  'departing.' 
«  T.  R.  reads  '  Jesus. ' 
<•  aneie^aro,   'received  with  welcorae.' 
See  Acts  xv.  4.    In  '2  Mace.  iii.  9,  <f)i\o4>p6- 


into  the  swine,  and  the  herd  rush- 
ed down  the  precipice  into  the 

31  lake,  and  were  choked.  But  they 
that  fed  [them], 'seeing  what  had 
happened,  fled,  and  ^  reported  [it] 
to  the  city  and  to  the  country. 

35  And  they  went  out  to  see  what 
had  happened,  and  came  to  Jesus, 
and  found  the  man  from  whom 
the  demons  had  gone  out,  sitting 
clothed,  and  of  sane  mind,  at  the 
feet  of    Jesus.     And  they  were 

38  afraid.  And  they  also  who  had 
seen  it  reported  to  them  how  the 
possessed  man  had  been  healed. 

37  And  all  the  multitude  of  the  sur- 
rounding country  of  the  Gada- 
renes asked  him  to  depart  from 
them,  for  they  were  possessed 
with  great  fear;   and  he,  going 

38  up  into  the  ship,  returned.  But 
the  man  out  of  whom  the  demons 
had  gone  besought  him  that  he 
might  be  with  him.    But  hc^  sent 

39  him  away,  saying,  Return  to  thine 
house  and  relate  what  things  God 
has  done  to  thee.  And  he  went 
away  through  the  whole  city  pub- 
lishing all  the  things  Jesus  had 
done  for  him. 

^  And  it  came  to  pass  when 
Jesus  returned,  the  crowd  receiv- 
ed him  gladly,*"  for  they  were  all 

11  expecting  him.  And  lo,  a  man 
came  whose  name  was  Jairus, 
and  he  [was]  a  ruler  of  the  syna- 
gogue, and  falling  at  the  feet 
of  Jesus  besought  him  to  come 

42  to  his  house,  because  he  had 
an  only  daughter,  about  twelve 
years  old,  and  she*   was   dying. 


vtav  is  added.  It  is  only  uBed  by  Luke  : 
Acts  ii.  41 ;  xv,  4 ;  xviii,  27 ;  xxiv.  3 ; 
xxviii.  30. 

«    aVTTI. 


LUKE  VIII,  IX. 


And    as    he    went    the    crowds 

43  thronged  him.  And  a  woman  who 
had  a  flux  of  blood  since  twelve 
years,  who,  haying  spent  all  her 
living  on  physicians,  could  not  be 

44  cured  by  any  one,  coming  up  be- 
hind, touched  the  hem  of  his 
garment,    and    immediately    her 

43  flux  of  blood  stopped.  And 
Jesus  said.  Who  has  touched  me  ? 
But  aU  denying,  Peter  and  those 
with  him  said.  Master,  the  crowds 
close  thee  in  and  press  upon  thee, 
and  sayest  thou.  Who  has  touch- 

46  ed  me  ?  And  Jesus  said,  Some 
one  has  touched  me,  for  I  have 
known  that  power  has  gone  out 

47  from  me.  And  the  woman,  seeing 
that  she  was  not  hid,  came  trem- 
bling, and  falling  down  before 
him  declared  ^  before  all  the  people 
for  what  cause  she  had  touched 
him,  and  how  she  was  immedi- 

48  ately  healed.  And  he  said  to 
her,  Be  of  good  courage,  daugh- 
ter ;   thy  faith   has  healed  thee : 

49  go  in  peace.  While  he  was  yet 
speaking,  comes  some  one  from 
the  ruler  of  the  synagogue,  saying 
to  him,  Thy  daughter  is  dead ;  do 

^  not  trouble  the  teacher.  But 
Jesus  hearing  it,  answered  him, 
saying.   Fear  not :    only  believe, 

51  and  she  shall  be  made  well.  And 
when  he  came  to  the  house  he 
suffered  no  one  to  go  in  but  Peter 
and  John  and  James  s  and  the  fa- 
ther of  the  child  and  the  mother. 

52  And  all  were  weeping  and  lament- 
ing her.  But  he  said,  Do  not  weep, 
for  •»  she  is  not  dead,  but  sleeps. 


f  T.  E.  adds  'to  him.' 
8  T.  R.  reads   '  Peter  and  James   and 
John.' 
J^  T.  R.  omits  -yap,  '  for.' 


53  And  they  laughed  at  him,  know- 

54  ing  that  she  was  dead.  But  he, 
casting  them  all  out  and  taking 
hold  of  her  hand,  cried,  saying, 

55  Child,  arise.  And  her  spirit  re- 
turned, and  immediately  she  rose 
up ;  and  he  commanded  [some- 
thing] to  eat  to  be  given  to  her. 

56  And  her  parents  were  amazed ; 
but  he  enjoined  them  to  teU  no 
one  what  had  happened. 

IX.  And  having  called  together  his 
twelve  disciples  he  gave  them 
power  and  authority  over  all  de- 

2  mons  and  to  heal  diseases,  and 
sent  them  to  proclaim  the  king- 
dom of  God  and  to  heal  the  sick. 

3  And  he  said  to  them.  Take  no- 
thing for  the  way,  neither  staff,' 
nor  scrip,  nor  bread,  nor  money ; 

4  nor  to  have  two  vests  apiece.  And 
into  whatsoever  house  ye  enter, 
there  abide  and  thence  go  forth. 

5  And  as  many  as  may  not  receive 
you,  going  forth  from  that  city, 
shake  off  even  the  dust  from  your 
feet  for  a  witness  against  them. 

6  And  going  forth,  they  passed 
through  the  villages,  announcing 
the  glad  tidings  and  healing  every- 

7  where.  And  Herod  the  tetrarch 
heard  of  all  the  things  which  were 
done  by  him,  and  was  in  perplexity 
because  it  was  said  by  some  that 
John  was  risen  from  among  [the] 

8  dead,  and  by  some  that  Elias  had 
appeared,  and  by  others  that  oneJ 
of    the   old  prophets    had    risen 

9  again.  And  Herod  said,  John  I 
have  beheaded,  but  who  is  this  of 
whom  I  hear  such  things  ?  and  he 


•  T.  R.  reads  '  staves.' 

J  Literally  '  a  prophet,  one  of  tlie  old 
[ones].' 


LUKE  IX. 


sought  to  see  him. 

1*^  And  the  apostles  having  re- 
turned related  to  him  whatso- 
ever they  had  done.  And  he 
took  them  and  withdrew  apart 
into    a    desert    place    of    a    city 

11  called  Bethsaida.  But  the  crowds 
knowing  [it]  followed  him ;  and  he 
received  them  and  spake  to  them 
of  the  kingdom  of  God,  and  cured 
those   that   had  need  of  healing. 

1-  But  the  day  began  to  decline,  and 
the  twelve  came  and  said  to  him, 
Send  away  the  crowd  that  they 
may  go''  into  the  villages  around 
and  into  the  fields,  and  lodge  and 
find  victuals,  for  here  we  are  in  a 

13  desert  place.  And  he  said  to 
them,  Give  ye  them  to  eat.  And 
they  said,  "VYe  have  not  more  than 
five  loaves  and  two  fishes,  unless 
we  should  go  and  buy  food  for  all 

1*  this  people  ;  for  they  were  about 
five  thousand  men.  And  he  said 
to  his  disciples,  Make  them  sit 

15  down  in  companies  by  fifties.  And 
they  did   so,  and  made  them  all 

1^  sit  down.  And  taking  the  five 
loaves  and  the  two  fishes,  looking 
up  to  heaven  he  blessed  them,  and 
brake  and  gave  to  the  disciples  to 

17  set  before  the  crowd.  And  they 
all  ate  and  were  filled  ;  and  there 
was  taken  up  of  what  had  re- 
mained over  and  above  to  them  in 
fragments  twelve  large  baskets.' 

18  And  it  came  to  pass  as  he  was 


k  T.  R.  reiids  '  go  away.' 

'  Or  possibly  '  twelve  large  baskets  of 
fragments.'  Meyer  and  Alford  rest  on  the 
absence  of  rtou  ;  but  this  I  think  a  mis- 
take. The  article  would  make  KKaa-ixdroiv, 
'that  out  of  which  some  remained  '  So 
it  seems  to  be  iu  the  quotation  from 
Sophocles.  I  am  aware  Matthew  has  twc, 
but  he  has  to  ntpia-aevov.  The  mass  of 
fragments  was  there  before  his  mind,  and 


praying  alone,  his  disciples  were 
with  him,  and  he  asked  them,  say- 
ing,  Whom  do    the  crowds  say 

18  that  I  am  ?  But  they  answer- 
ing said,  John  the  Baptist;  but 
others,  Elias ;  and  others,  that 
one  of  the  old  prophets  has  risen 

2*J  again.  And  he  said  to  them,  But 
ye,  whom  do  ye  say  that  I  am  ? 
And  Peter  answering  said,  The 

-1  Christ  of  God.  But,  earnestly 
charging  them,  he  enjoined  [them] 
to   say  tliis  to   no   man,  sajdng, 

'--  The  Son  of  man  must  suffer  many 
things,  and  be  rejected  by  the 
elders  and  chief  priests  and 
scribes,   and  be  killed,   and  the 

■-3  third  day  be  raised  up.  And  he 
said  to  them  all.  If  any  one  will 
come  after  me,  let  him  deny  him- 
self and  take  up  his  cross  daily 

■-*  and  follow  me ;  for  whosoever 
shall  desire  to  save  his  life  shall 
lose'"  it,  but  whosoever  shall  lose 
his    life    for  my  sake    he    shall 

■^5  save  it.  For  what  shall  a  man 
profit  if  he  shall  have  gained  the 
whole  world  and  have  destroyed, 
or  come  under  the  penalty  of  the 

-^  loss  of  himself  ?  For  whosoever 
shall  have  been  ashamed  of  me 
and  of  my  words,  of  him  will  the 
Son  of  man  be  ashamed  when  he 
shall  come  in  his  glory,  and  [in 
that]  of  the  Father,  and  of  the 

-7  holy  angels.  But  I  say  unto  you 
of  a  truth,  there  are  some  of  those 


Toiv  comes  regialarly  after  to.  But  here 
TO  ■trepL<T<Tivcrav  avTois  is  complete,  and 
KkatT^xartav  comes  in  to  characterize  the 
surplus.  After  all  it  is  a  question  of 
style. 

""  I  am  not  satisfied  with  '  lose'  here, 
but  it  must  be  assimilated  to  what  im- 
mediately follows.  It  is  the  same  as  '  de- 
stroyed' m  verse  25.  It  means  both  'lose' 
and  'destroy.' 


LUKE  IX. 


standing  here  who  shall  not"  taste 
death  until  they  shall  have  seen 

28  the  kingdom  of  God.  And  it 
came  to  pass  after  these  words, 
about  eight  days,  that"  taking 
Peter  and  John  and  James  he 
went  up  into?  a  mountain  to  pray. 

29  Ahd  as  he  prayed  the  fashion  of 
his  countenance  became  different 
and     his    raiment    white     [and] 

30  effulgent.  And  lo,  two  men  talk- 
ed with  him,  whoi  were   Moses 

81  and  EUas,  who,  appearing  in 
glory,  spoke  of  his  departure 
which  he  was  about  to  accomplish 

32  in  Jerusalem.  But  Peter  and 
those  with  him  were  oppressed 
with  sleep :  but  having  fully 
awoke  up  they  saw  his  glory,  and 
the  two  men  who  stood  with  him. 

33  And  it  came  to  pass  as  they  de- 
parted from  him,  Peter  said  to 
Jesus,  Master,""  it  is  good  for  us 
to  be  here  ;  and  let  us  make  three 
tabernacles,  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias,  not 

3*  knowing  what  he  said.  But  as 
he  was  saying  these  things,  there 
came  a  cloud  and  overshadowed 
them,  and  they  feared  as  they^ 

35  entered  into  the  cloud  :  and  there 
was'  a  voice  out  of  the  cloud, 
saying.  This  is  my  beloved  Son : 

38  hear  him.  And  as  the  voice  was" 
[heard]  Jesus  was  found  alone  : 
and  they  kept  silence,  and  related 
to  no  one  in  those  days  any  of  the 
things  they  had  seen. 

37     And  it  came  to  pass  on  the  fol- 


°  ov  ju.^,  a  strong  negative  :  '  in  no 
wise,'  '  not  at  all.' 

°  Kai.    See  note  on  chapter  v.  1. 

p  As  to  a  mountain,  see  note  on  Matt. 
iv.  21, 

1  otTives :  the  force  in  English  is  found  in 
'  who  indeed,'  or  'who  were  no  other  than.' 

"■  eTna-Tdra  :  not  '  teacher.' 


lowing  day,  when  they  came  down 
from  the  mountain,  a  great  crowd 

38  met  him.  And  lo,  a  man  from  the 
crowd  cried  out,  saying.  Teacher, 
I  beseech  thee  look  upon  my  son, 

39  for  he  is  my  only  child :  and  behold, 
a  spirit  takes  him,  and  suddenly 
he  cries  out,  and  it  tears  him  with 
foaming,  and  with  difficulty  de- 
parts   from    him   after   crushing 

*<^  him.  And  I  besought  thy  disci- 
ples  that    they  might   cast  him 

^1  out,  and  they  could  not.  And 
Jesus  answering  said,  O  unbeliev- 
ing and  perverted  generation,  how 
long^  shall  I  be  with  you  and 
suffer    you  ?     Bring    hither   thy 

^2  son.  But  as  he  was  yet  coming 
the  demon  tore  him  and  dragged 
him  all  together.  And  Jesus  re- 
buked the  unclean  spirit  and 
healed  the  child,  and  gave  him 

^3  back  to  his  father.  And  all  were 
astonished  at  the  glorious  great- 
ness of  God.  And  as  all  wonder- 
ed at  all  the  things  which  Jesus 

44  did,"  he  said  to  his  disciples,  Do 
ye  let  these  words  sink  into  your 
ears.  For  the  Son  of  man  is 
about  to  be  delivered  into  men's 

45  hands.  But  they  understood  not 
this  saying,  and  it  was  hid  from 
them  that  they  should  not  per- 
ceive it.    And  they  feared  to  ask 

46  him  concerning  this  saying.  And 
a  reasoning  came  in  amongst  them, 
who  should  be  [the]  greatest  of 

47  them.  And  Jesus  seeing  the  rea- 
soning   of    their    heart,     having 


s  T.  R.  with  many  codices  reads  'those,' 
eKSLvovg.  I  have  put  'they,'  with  n,  B,  C, 
L,  as  it  seems  a  change  to  refer  it  to  Moses 
and  Elias. 

t  67eVeT0,  took  place. 

"  ev  TO)  yevecrOaL. 

V  Literally  '  until  when.' 

"  T.  R.  reads  '  had  done.' 


LUKE  IX,  X. 


taken  a  little  child  set  it  by  him, 
*8  and  said  to  them,  "Whosoever  shall 
receive  this  Uttle  child  in  my  name 
receives  me,  and  whosoever  shall 
receive  me  receives  him  that  sent 
me.  For  he  who  is  the  least 
48  among  you  all,  lie  is-^  great.  And 
John  answering  said,  Master,  we 
saw  some  one  casting  out>'  demons 
in  thy  name,  and  we  forbad^  him 
because  he  follows  not  with  us. 

50  And  Jesus  said  to  him.  Forbid* 
him  not,  for  he  that  is  not  against 
you*^  is  for  you.^ 

51  And  it  came  to  pass  when  the 
days  of  his  receiving  up  were  ful- 
filled, thafi  he  stedfastly  set  his 

52  face  to  go  to  Jerusalem.  And  he 
sent  messengers  before  his  face. 
And  having  gone  they  entered  into 
a  village  of  the  Samaritans  that 
they  might  make  ready  for  him. 

53  And  they  did  not  receive  him,  be- 
cause  his  face  was  [turned  as] 

5*  going  to  Jerusalem.  And  his  dis- 
ciples James  and  John  seeing  it, 
said.  Lord,  wilt  thou  that  we 
speak  [that]  fire  come  down  from 
heaven  and  consume  them,  as  also 

55  Elias  did  ?  But  turning  he  re- 
buked them  [and  said.  Ye  know 

5«  not  of  what  spirit  ye  are.*]    And 

57  they  went  to  another  village.  And 
it  came  to  pass  as  they  went  in 
the  way  one  said  to  him,  I  wiU 
follow  thee  wherever  thou  goest, 

58  Lord.  And  Jesus  said  to  him. 
The  foxes  have  holes  and  the  birds 


»  T.  R.  reads  '  shall  be.' 

y  T.  R.  reads  'the.' 

»  Or  '  hindered,'  '  prohibited.' 

*■  Or 'hinder,'  'prohibit.' 

•>  T.  R.  reads  '  against  us  is  for  us. ' 

<:  «  has  now  T^^xod/  the  second  time,  but 

it  has  been  tampered  with  ;  It.  and  Vul. 

have  vos  vobis. 


of  the  heaven  roosting  places,  but 
the  Son  of  man  has  not  where  he 

59  may  lay  his  head.  And  he  said 
to  another,  FoUow  me.  But  he 
said,  Lord,  suffer  me  to  go  first 

^  and  bury  my  father.  But  Jesus 
said  to  him.  Suffer  the  dead  to 
bury  their  dead,  but  do  thou*  go 
and   announce    the    kingdom    of 

^1  God.  And  another  also  said,  I 
will  follow  thee.  Lord,  but  first 
allow  me  to  bid  adieu  to  those  at 

"'-  my  house.  But  Jesus  said  to  him, 
No  one  having  laid  his  hand  on 
[the]  plough  and  looking  back  is 
fit  for  the  kingdom  of  God. 

X.  Now  after  these  things  the  Lord 
appointed  seventy  others  also,  and 
sent  them  two  and  two  before  his 
face  into  every  city  and  place 
where  he  was  about  himself  to 

2  come.  He  said  therefore  to  them, 
The  harvest  indeed  [is]  great,  but 
the  workmen  few.  Supplicate 
therefore  the  Lord  of  the  harvest 
that  he  may  send  out  workmen 

3  into  his  harvest.  Go  :  behold  I 
send  you  forth  as  lambs  in  the 

*  midst  of  wolves.  Carry  neither 
purse  nor  scrip  nor  sandal,  and 

5  salute  no  one  on  the  way.  And 
into  whatsoever  house  ye  enter, 

8  first  say.  Peace  to  this  house.  And 
if  fa  son  of  peace  be  there,  your 
peace  shall  rest  upon  it ;  but  if 
not,   it  shall  turn  back  to   you 

7  again.  And  in  the  same  house 
abide,  eating  and  drinking  such 


*  (cai  for  '  that.' 

'The  vrords  from  '  and  said'  to  '  ye  are' 
are,  to  say  the  least,  very  doubtful.  T.  R. 
adds  besides,  '  For  the  Son  of  nuin  has 
not  come  to  destroy  men's  lives,  but  to 
save  them.' 

f  T.  R.  adds  '  indeed,'  and  for  '  a '  has 
'the.' 


LUKE  X. 


things  as  they  have ;  for  the  work- 
man is  worthy  of  his  hire.  Remove 
8  not  from  house  to  house.    And 
into  whatsoever  city  ye  may  enter 
and  they  receive  you,  eat  what  is 
8  set  before  you,  and  heal  the  sick 
in  it,  and  say  to  them.  The  king- 
dom of  God  is  come  nigh  to  you. 
1^  But  into  whatever  city  ye  may 
have  entered  s  and  they  do  not 
receive  you,  go  out  into  its  streets 
1^  and  say,  Even  the   dust  out  of 
your  city  which  cleaves  to  us  on 
the  feet*^  do  we  shake  off  against 
you ;  but  know  this  that  the  king- 
ly dom  of  God  is  come  nigh.'    J I  say 
to  you,  that  it  shall  be  more  toler- 
able for  Sodom  in  that  day  than 
13  for  that  city.   Woe  to  thee,  Chora- 
zin  !  woe  to  thee,  Bethsaida  !  for 
if  the  works  of  power  which  have 
taken  place  in  you  had  taken  place 
in  Tyre  and   Sidon,  they  would 
have  repented  long  ago,  sitting  in 
1*  sackcloth  and  ashes.    But  it  shall 
be  more  tolerable  for  Tyre  and 
Sidon  in  the  judgment  than  for 
15  you.    And  thou  Capernaum,  who 
art  lifted  up  to  heaven,  shalt  be 
1*  brought  down  to  hades.     He  that 
hears  you  hears  me,  and  he  that 
rejects  you  rejects  me,  and  he  that 
rejects  me  rejects  him  that  sent 
17  me.    And   the  seventy  returned 
with  joy,  saying.  Lord,  even  the 
demons  are  subject  to  us  through 
^  thy  name.    And  he  said  to  them, 
I  beheld  Satan  as  lightning  fail- 
le ing  out  of  heaven.   Behold,  I  give 


e  .T.  R.  reads  '  may  enter.' 

*»  Or  '  our  feet.' 

>  T.  R.  adds  '  to  you.' 

J  T.  R.  adds  'but' 

k  T  R.  adds  •  rather.' 

1  Tisch.  and  Alford  introduce  here  '  and 
turning  to  his  disciples  he  said.'  So  Meyer 
and  De  Wette.     But  they  are  mistaken  as 


you  the  power  of  treading  upon 
serpents  and  scorpions  and  over 
all  the  power  of  the  enemy,  and 
nothing  shall  in  any  wise  injure 
^  you.  Yet  in  this  rejoice  not  that 
the  spirits  are  subjected  to  you, 
but  rejoice''  that  your  names  are 

21  written  in  the  heavens.  In  the 
same  hour  Jesus  rejoiced  in  spirit 
and  said,  I  give  thee  thanks, 
Father,  Lord  of  the  heaven  and 
of  the  earth,  that  thou  hast  hid 
these  things  from  wise  and  pru- 
dent, and  hast  revealed  them  to 
babes  :  yea.  Father,  for  thus  was 

22  it  well-pleasing  in  thy  sight.  ^All 
things  are  delivered  to  me  of  my 
Father,  and  no  one  knows  who  the 
Son  is  but  the  Father,  and  who  the 
Father  is  but  the  Son,  and  he  to 
whomsoever  the  Son  is  pleased  to 

23  reveal  [him].  And  having  turned 
to  his  disciples  privately  he  said, 
blessed  are  the  eyes  which  see  the 

24  things  that  ye  see.  For  I  say  to 
you,  that  many  prophets  and  kings 
have  desired  to  see  what  ye  see, 
and  did  not  see  [it]  ;  and  to  hear 
what  ye  hear,  and  did  not  hear  [it], 

25  And  behold,  a  certain  lawyer 
stood  up  tempting  him,  and  say- 
ing. Teacher,  having  done  what 

26  shall  I  inherit  life  eternal  ?  And 
he  said  to  him,  What  is  written  in 

27  the  law  ?  how  readest  thou  ?  But 
he  answering  said.  Thou  shalt 
love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul, 
and  with  all  thy   strength,   and 


to  Elzv.  and  B.  s,  B.  Vul.  It.,  except  Colb., 
rejectit.  Eras.  (1)  and  Beza  reject  it.  Steph. 
has  it  with  A,  C.  Syr.  Pesch.,  Compl.,  D, 
L,  have  not  got  it,  nor  Zacyn.  Griesb.  re- 
jects it.  As  these  editors  had  not  s  and 
are  mistaken  as  to  B,  I  have  left  it  out 
with  T.  R.  and  added  this  note. 


LUKE  X,  XI. 


with  all  thine  understanding ;  and 

28  thy  neighbour  as  thyself.  And 
he  said  to  him,  Thou  hast  answer- 
ed right :  this  do  and  thou  shalt 

29  live.  But  he,  desirous  of  justify- 
ing' himself,  said  to  Jesus,  And 

30  who  is  my  neighbour  ?  And  Jesus 
replying  said,  A  certain  man  de- 
scended from  Jerusalem  to  Jericho 
and  fell  into  [the  hands  of]  rob- 
bers, who  also,  having  stripped 
him  and  inflicted  wounds,  went 
away,  leaving  him  in  a  half  dead 

81  state.  And  a  certain  priest 
happened  to  go  down  that  way, 
and   seeing  him,   passed   on  the 

32  opposite  side ;  and  in  like  man- 
ner also  a  Levite,  being  at  the 
spot,  came  and  looked  [at  him] 
and  passed  on  on   the  opposite 

33  side.  But  a  certain  Samaritan 
journeying  came  to  him,  and  see- 
ing [him],"'  was  moved  with  com- 

34  passion,  and  came  up  [to  him] 
and  bound  up  his  wounds,  pour- 
ing in  oil  and  wine ;  and  having 
put  him  on  his  own  beast,  took 
him  to  the  inn  and  took  care  of 

35  him.  And  on  the  morrow  as  he 
left,  taking  out  two  denaria  he 
gave  them  to  the  innkeeper,  and 
said  to  him.  Take  care  of  him, 
and  whatever  thou  shalt  expend 
more,  /  will  render  to  thee  on  my 

36  coming  back.  Which "  of  these 
three  seems  to  thee  to  have  been 
neighbour  of  him  who  fell  into 

37  the  hands  of  the  robbers  P    And 


'  Tliese  aorists  are  difficult  to  express  in 
English :  it  is  the  difference  of  having 
himself  in  that  condition,  and  putting 
himself  into  it.  T.  E.  gives  the  sense  of 
'getting  justified  ;'  the  reading  of  most 
editors  gives  the  sense  of  having  got  into 
that  state  ;  he  wanted  to  make  the  case 
out  that  he  was  so,  not  that  he  was  ob- 
taining it.    T.B.  reads  SiKaioui/. 


he  said,  He  that  shewed  him 
mercy.  And  Jesus"  said  to  him, 
Go  and  do  thou  likewise. 

38  And  it  came  to  pass  as  they 
went  thatP  he  entered  into  a 
certain  village ;  and  a  certain 
woman,    Martha    by    name,     re- 

39  ceived  him  into  her  house.  And 
she  had  a  sister  called  Mary, 
who  also  having  sat  down  at  the 
feet  of  Jesus  was  listening  to  his 

^  word.  Now  Martha  was  distract- 
ed with  much  serving,  and  coming 
up  she  said.  Lord,  dost  thou  not 
care  that  my  sister  has  left  me 
to  serve  alone  ?  Speak  to  her 
therefore  that  she  may  help  me. 

41  But  Jesus  answering  said  to  her, 
Martha,  Martha,  thou  art  careful 
and  troubled  about  many  things  ; 

42  but  there  is  need  of  one,  and 
Mary  has  chosen  the  good  part, 
which  shall  not  be  taken  from 
her. 

XI.  And  it  came  to  pass  as  he  was 
in  a  certain  place  praying,  when 
he  ceased,  one  of  his  disciples 
said  to  him,  Lord,  teach  us  to 
pray,  even  as  John  also  taught  his 

2  disciples.  And  he  said  to  them. 
When  ye  pray,  say,  '  Father,*  thy 
name  be  hallowed ;  thy  kingdom 

3  come ;  *  give  us  our  needed  bread 

4  for  each  day ;  and  remit  us  our 
sins,  for  we  also  remit  to  every 
one  indebted  to  us ;  and  lead  us 

5  not  into  temptation."  And  he  said 
to  them,  Who  among  you  shall  have 


»  T  R.  has  avTOi'  in  text. 

n  T.  R.  adds  ovv,  now. 

°  T.  R.  reads  'Jesus  therefore.' 

P  Kai. 

f  T.  R.  adds  '  our.' 

»  T.R.  adds  'who  is  in  the  heavens.' 
'  T  R.   adds   '  thy  will  be  done  as  in 
heaven  also  on  the  earth.' 
"  T.  R.  adds  '  but  deliver  us  from  evil.' 


LUKE  XI. 


a  friend,  and  shall  go  to  him  at 
midnight  and  say  to  him,  Friend, 
^  let  me  have  three  loaves,  since  a 
friend  of  mine  on  a  journey  is 
come  to  me  and  I  have  nothing  to 

7  set  before  him ;  and  he  within 
answering,  should  say.  Do  not 
disturb  me ;  the  door  is  already 
shut,  and  my  children  are  with  me 
in  bed ;  I  cannot  rise  up  to  give 

8  [it]  thee  ? — I  say  to  you,  Although^ 
he  will  not  get  up  and  give  [themj 
to  him  because  he  is  his  friend, 
because  of  his  shamelessness,  at 
any  rate,"^  he  will  rise  and  give 

^  him  as  many  as  he  wants.  And  I 
say  to  you.  Ask,  and  it  shall  be 
given  to  you ;  seek,  and  ye  shall 
find ;  knock,  and  it  shall  be  opened 
^0  to  you.  For  every  one  that  asks 
receives  ;  and  he  that  seeks  finds  ; 
and  to  him  that  knocks  it  will  be 

11  opened.  But  of  whom  of  you  who 
is  a  father  shall  a  son  ask  bread, 
and  [the  father]  give  him  a  stone  ? 
or  also  a  fish,  and   instead  of   a 

12  fish  shall  give  him  a  serpent  ?  or 
if  also  he  shall  ask  an  egg,  shall 

13  giye  iiim  a  scorpion  ?  If  therefore 
ye,  being  evil,  know  how  to  give 
good  gifts  to  your  children,  how 
much  rather  shall  the  Father  who 
is  of"^  heaven  give  [the]  Holy 
Spirit  to  them  that  ask  him  ? 

1'*  And  he  was  casting  out  a  demon, 
and  it  was  dumb  ;  and  it  came  to 
pass,  the  demon  being  gone  out, 
the  dumb  [man]  spake.     And  the 

15  crowds  wondered.  But  some  from 
among  them  said.  Through  Beel- 
zebub they  prince  of  the  demons 


'  Or  'even  though,'  'even  if:'  et  KaC. 

^Sidye.  '  Yet' is  feeble.  SoLukexviii. 
6 ;  1  Cor.  ix.  2,  aWd  ye,  '  at  least,'  '  at 
any  rate.' 


IS  casts  he  out  demons.  And  others 
tempting  [him]  sought  from  him  a 

17  sign  out  of  heaven.  But  he  know- 
ing their  thoughts  said  to  them, 
Every  kingdom  divided  against 
itself  is  brought  to  desolation ; 
and  a  house  set  against  a  house 

IS  falls  ;  and  if  also  Satan  is  divided 
against  himself,  how  shall  his 
kingdom  stand  ?  Because  ye  say 
that  I  cast  out  demons  through 

19  Beelzebub.  But  if  I  through  Beel- 
zebub cast  out  demons,  your  sons 
— through  whom  do  they  cast  them 
out  ?      Therefore    they  shall    be 

20  your  judges.  But  if  by  the  finger 
of  God  I  cast  out  demons,  then 
the  kingdom  of  God  is  come  upon 

21  you.  When  the  strong  [man] 
armed  keeps  his  own  house,^  his 

22  goods  are  in  peace  ;  but  when  the 
stronger  than  he  coming  upon 
[him]  overcomes  him,  he  takes 
away  his  panoply  in  which  he 
trusted,  and  he  will  divide  the 
spoil   [he   has  taken]   from  him. 

23  He  that  is  not  with  me  is  against 
me,    and    he    that    gathers    not 

2*  with  me  scatters.  When  the 
unclean  spirit  is  gone  out  of  a 
man,  he  goes  through  dry  places 
seeking  rest,  and  not  finding  [any] 
he  says,  I  will  return  to  my  house 

25  whence  I  came  out.  And  having 
come,  he    finds   it   swept  and  a- 

26  domed.  Then  he  goes  his  way  and 
takes  seven  other  spirits  worse 
than  himseK,  and  entering  in  they 
dwell  there  ;  and  the  last  state  of 
that  man  is  worse  than  the  first. 

27  And  it  came  to  pass  as  he  spake 


»  Or  '  shall  your  Father,  who  from 
ven  will  give.' 
y  T.  E.  omits  'the,'  toJ. 
*  Or  '  court.' 


LUKE  XI. 


these  things,  a  certain  woman, 
lifting  up  her  voice  out  of  the 
crowd,  said  to  him,  Blessed  is  the 
womb  that  has  borne  thee,  and 
the  paps  which  thou  hast  sucked. 

28  But  he*  said.  Yea  rather,  blessed 
are  they  who  hear  the  word  of 

29  God  and  keep  [it].''  But  as  the 
crowds  thronged  together,  he  be- 
gan to  say,  This  generation  is  a 
wicked  generation  f  it  seeks  a  sign, 
and  a  sign  shall  not  be  given  to  it 

30  but  the  sign  of  Jonas. «*  For  as 
Jonas  was  a  sign  to  the  Ninevites, 
thus  shall  also  the  Son  of  man  be 

31  to  this  generation.  A  queen  of 
the  south  shall  rise  up  in  the 
judgment  with  the  men  of  this 
generation  and  shall  condemn 
them ;  for  she  came  from  the  ends 
of  the  earth  to  hear  the  wisdom 
of  Solomon :  and  behold,  more  than 

32  Solomon  is  here.  Men  of  Nineveh 
shall  stand  up  in  the  judgment 
with  this  generation  and  shall 
condemn  it,  because  they  repent- 
ed at  the  preaching  of  Jonas :  and 
behold,  more  than  Jonas  is  here. 

33  But  no  one  having  lit  a  lamp 
sets  it  in  secret,  nor  under  the 
corn-measure,  but  on  the  lamp- 
stand,  that  they  who  enter  in  may 

3*  see  the  light.  The  light  of  the 
body  is  thine*  eye:  when'  thine 
eye  is  simple,  thy  whole  body  also 
is  light ;  but  when  it  is  evil,  thy 

35  body  also  is  dark.  See  therefore 
that  the  light  that  is  in  thee  be 

38  not  darkness.  If  therefore  thy 
whole  body  [is]  light,  not  having 
any  part  dark,  it  shall  be  all  Ught 


b  T.R.  has  '  it' in  text. 
<=  T  R.  reads 'this  generation  is  wicked.' 
d  T.  R.  adds  'the  prophet,'  with  good 
authorities. 


as  when  the  lamp  lights  thee  with 
its  brightness. 

37  But  as  he  spoke  a  certain  Pha- 
risee asked  him  that  he  would 
dine  with  him  ;  and  entering  in  he 

38  placed  himself  at  table.  But  the 
Pharisee  seeing  [it]  wondered 
that    he    had    not    first    washed 

39  before  dinner.  But  the  Lord  said 
to  him.  Now  do  ye  Pharisees 
cleanse  the  outside  of  the  cup  and 
of  the  dish,  but  your  inward 
[parts]  are  fuU  of  plunder  and 

^  wickedness.  Fools,  has  not  he 
who  has  made  the  outside  made 

^1  the  inside  also  ?  But  rather  give 
alms  of  what  ye  have,  and  behold, 

■^'^  all  thingsare  clean  to  you.  But  woe 
unto  you,  Pharisees,  for  ye  tithe  the 
mint  and  the  rue  and  every  herb, 
and  pass  by  the  judgment  and  the 
love  of  Grod.  These  things  ought 
ye  to  have  done,  and  those  not  to 

^  leave  undone.  Woe  unto  you, 
Pharisees,  for  ye  love  the  first 
seats  in  the  synagogTies  and  salu- 

**  tations  in  market-places.  Woe 
unto  you,8:  for  ye  are  as  the  sepul- 
chres which  appear  not,  and  the 
men  walking  over  them  do  not 

*5  know  it.  And  one  of  the  doctors 
of  the  law  answering  says  to  him. 
Teacher,  in  saying  these  things 

^  thou  insultest  us  also.  And  he 
said.  To  you  also,  woe,  doctors  of 
the  law,  for  ye  lay  upon  men  bur- 
dens heavy  to  bear,  and  yourselves 
do  not  touch  the  burdens  with 

*7  one  of  your  fingers.    Woe  unto 
you,  for  ye  build  the  sepulchres 
of  the  prophets,  but  your  fathers 
e  T.  R.  reads  'the.' 
t  T.  R.  adds  '  therefore.' 
e  T.  R.   adda    '  scribes  and    Pharisees, 

hj'pocrites.' 


LUKE  XI,  XII. 


^  killed  them.  Ye  bear  "witness 
then  and  consent  to  the  works  of 
your  fathers ;  for  they  killed  them, 

^  and  ye  build  their  sepulchres.  For 
this  reason  also  the  wisdom  of 
God  has  said,  I  will  send  to  them 
prophets  and  apostles,  and  of 
these  shall  they  kill  and  drive  out 

50  by  persecution,  that  the  blood  of 
all  the  prophets  which  has  been 
poured  out  from  the  foundation 
of  the  world  may  be  required  of 

51  this  generation,  from  the  blood 
of  Abel  to  the  blood  of  Zacha- 
rias,  who  perished  between  the 
altar  and  the  house ;  yea,  I  say 
to  you,  It  shall  be  required  of 

52  this  generation.  Woe  unto  you, 
the  doctors  of  the  law,  for  ye 
have  taken  away  the  key  of 
knowledge  ;  yourselves  have  not 
entered  in,  and  those  who  were 
entering    in    ye    have    hindered. 

53  And  as  he  said  these  things  to 
them,  the  scribes  and  the  Phari- 
sees began  to  press  him  urgently, 
and  to  make  him  speak  of  many 

5*  things  ;  watching  him,'^  to  catch 
something  out  of  his  mouth. 

XII.  In  those  [times]  the  myriads 
of  the  crowd  being  gathered  to- 
gether, so  that  they  trod  one  on 
another,  he  began  to  say  to  his 
disciples  first,'  Beware  of  the 
leaven  of  the  Pharisees,  which  is 
2  hypocrisy  :  but  there  is  nothing 
covered  up  which  shall  not  be  re- 
vealed, nor  secret  that  shall  not 
8  be  known ;  therefore  whatever  ye 
have  said  in  the  darkness  shall  be 
heard  in  the  light,  and  what  ye 


^  T.R.  adds  'and  seeking;'  and  'that 
they  might  accuse  him.' 

»  Some  join  nptarov  with  'beware,'  as 
Meyer,  De  Wette  :  '  first  of  all  beware  ;' 


have  spoken  in  the  ear  in  cham- 
bers shall  be  proclaimed  upon  the 
*  housetops.  Bftt  I  say  to  you,  my 
friends.  Fear  not  those  who  kiU 
the  body  and  after  this  have  no 

5  more  that  they  can  do.  But  I 
will  shew  you  whom  ye  shall  fear : 
Fear  him  who  after  he  has  kiUed 
has   authority  to   cast  into  hell. 

6  Yea,  I  say  to  you.  Fear  him.  Are 
not  five  sparrows  sold  for  two  as- 
saria  ?   and  one  of  them  is  not 

7  forgotten  before  God.  But  even 
the  hairs  of  your  head  are  aU 
numbered.  Fear  not  therefore, 
ye  are  better  than  many  sparrows. 

s  But  I  say  to  you.  Whosoever 
shall  confess  me  before  men,  the 
Son  of  man  will  confess  him  also 

9  before  the  angels  of  God ;  but  he 
that  shall  have  denied  me  before 
men  shall, ^e  denied  before  the 

10  angels  of  God ;  and  whoever  shall 
say  a  word  against  the  Son  of  man 
it  shall  be  forgiven  him,  but  to 
him  that  speaks  injuriously  a- 
gainst  the  Holy  Spirit  it  shall  not 

11  be  forgiven.  But  when  they  bring 
you  before  the  synagogues  and 
rulers  and  the  authorities,  be  not 
careful  how  or  what  ye  shall  an- 

12  swer,  or  what  ye  shall  say ;  for  the 
Holy  Spirit  shall  teach  you  in  the 
hour  itself  what  should  be  said. 

13  And  a  person  said  to  him  out 
of  the  crowd.  Teacher,  speak 
to  my  brother  to  divide  the  in- 

1*  heritance  with  me.  But  he  said  to 
him,  Man,  who  established  me 
[as]  a  judge  or  a  divider  over  you  ? 

15  And  he  said  to  them.  Take  heed 

but  needlessly,  I  think.  It  was  the  first 
thing  on  his  heart  to  tell  them.  Not  as 
Bengel,  '  first  to  the  disciples,  and  then, 
verse  54.  to  the  multitude.' 


LUKE  XII. 


and  keep  yourselves  from  aUJ  co- 
vetousness,  for  [it  is]  not  because 
a  man  is  in  abfindance  [that]  his 
18  life  is  in  his  possessions.  And  he 
spake  a  parable  to  them,  saying, 
The  land  of  a  certain  rich  man 

17  brought  forth  abundantly.  And 
he  reasoned  within  himself,  say-  j 
ing,  What  shall  I  do  ?  for  I  have  | 
not  [a  place]  where  I  shall  lay  up 

18  my  fruits.  And  he  said.  This  will  ^ 
I  do  :  I  will  take  away  my  grana- : 
ries  and  build  greater,  and  there  I , 
will  lay  up  all  my  produce  and 

19  my  good  things  ;  and  I  will  say  to 
my  soul.  Soul,  thou  hast  much 
good  things  laid  by  for  many 
years  ;  repose  thyseK,  eat,  drink, 

20  and  be  merry.  But  God  said  to 
him,  Fool,  this  night  thy^  soul 
shall  be  required  of  thee;  and 
whose   shall  be  what  thou  hast 

21  prepared  ?  Thus  is  he  who  lays 
up  treasure  for  himseK,  and  is 
not  rich  towards  God. 

22  And  he  said  to  his  disciples.  For 
this  cause  I  say  unto  you.  Be  not 
careful  for '  life  what  ye  shall  eat, 
nor  for  your  body  what  ye  shall 

23  put  on.   The  life  is  more  than  meat 

24  and  the  body  than  raiment.  Con- 
sider the  ravens,  that'"  they  sow 
not,  nor  reap  ;  which  have  neither 
storehouse  nor  granary ;  and  God 
feeds  them.     How  much  better 

25  are  ye  than  the  birds  ?  But  which 
of  you  by  being  careful  can  add 

28  to  his  stature  one  cubit  ?  If 
therefore  ye    cannot    [do]    even 

j  T.  R.  omits  'all.' 

k  This  is  a  plain  proof  of  the  vise  of  the 
third  person  active  in  Luke  for  the  mere 
existence  of  tlie  fact,  or  the  passive. 

1  T.  R.  reads  '  yovir  life.' 

m  Or  '  for  they.' 

n  There  is  an  emphatic  article  here  im- 


what  is  least,  why  are  ye  careful 

27  about  the  rest  ?  Consider  the 
Klies  how  they  grow ;  they  neither 
toil  nor  spin  ;  but  I  say  unto  you, 
Not  even  Solomon  in  all  his  glory 

2S  was  clothed  as  one  of  these.  But 
if  God  thus  clothe  the  grass,  which 
to-day  is  in  the  field  and  to-mor- 
row is  cast  into  [the]  oven,  how 
much  more  you,  0  ye   of   little 

-0  faith  ?  And  ye,  seek  not  what  ye 
shall  eat  or  what  ye  shall  drink, 

-0  and  be  not  in  anxiety ;  for  aU 
these  things  do  the  nations  of  the 
world  seek  after,  and  your  Father 
knows  that  ye  have  need  of  these 

31  things  ;  but  seek  his  kingdom,  and 
all  these  things  shall  be  added  to 

•^2  you.  Fear  not,  little "  flock,  for 
it  has  been  the  good  pleasure  of 
your  Father  to  give  you  the  king- 

33  dom.  Sell  what  ye  possess  and 
give  alms ;  make  to  yourselves 
purses  which  do  not  grow  old,  a 
treasure  which  does  not  fail  in 
the  heavens,  where  thief  does 
not  draw  near  nor  moth  destroy. 

3^  For  where  your  treasure  is,  there 

3j  also  wiU  your  heart  be.  Let 
your  loins  be  girded  about,  and 

30  lights  burning ;  and  ye  like  men 
who  wait  their  own  lord  when- 
ever he  may  leave"  the  wed- 
ding, that  when  he  comes  and 
knocks  they  may  open  to  him  im- 

37  mediately.  Blessed  are  those  ser- 
vants whom  the  lord  [on]  coming 
shall  find  watching.  Verily  I  say 
unto  you,  that  he  wiU  gird  himself 


possible  to  translate  into  English  :  '  [You 
who  are]  the  little  flock.'  it  is  the  cha- 
racter Christ  gives  to  them  as  attached  to 
him  in  the  midst  of  the  world. 

o  Or  '  return  from.'  T.  E.  reads  '  when- 
ever he  shall  leave,'  ivoAvo-ei ;  for  avoAvoTj 
in  text. 


LUKE  XII. 


and  make  thorn  recline  at  table, 
and  coming'  up  wiU  serve  them. 

88  And  if   he   come  in  the    second 

,  watch,   and    come   in    the    third 

watch,  and  find  them  thus,  blessed 

39  are  those  servants.  But  this 
know,  that  if  the  master  of  the 
house  had  known  in  what  hour 
the  thief  was  coming,  he  would 
have  watched,  and  not  have  suf- 
fered his  house  to  be  dug  through. 

"^  And  ye  therefore,  be  ye  ready,  for 
in  the  hour  in  which  ye  do  not 
think  [it]  the  Son  of  man  comes. 

*i  And  Peter  said  to  him,  Lord,  say- 
est  thou  this  parable  to  us   or 

*2  also  to  aU  ?  And  the  Lord  said. 
Who  then  is  the  faithful  and  pru- 
dent steward,  whom  his  lord  will 
set  over  his  household,  to  give 
the  measure  of   corn  in  season  ? 

^  Blessed  is  that  servant  whom  his 
lord  [on]  coming  shall  find  doing 

■**  thus.  Verily  I  say  to  you,  that 
he  will  set  him  over  all  that  he 

45  has.  But  if  that  servant  should 
say  in  his  heart,  My  lord  delays  to 
come,  and  begin  to  beat  the  men- 
servants  and  the  maidservants, 
and  to  eat  and  to  drink  and  to 

*^  be  drunken,  the  lord  of  that  ser- 
vant shall  come  in  a  day  which  he 
does  not  expect,  and  in  an  hour 
which  he  does  not  know,  and  shaU 
cut  him  in  two,  and  appoint  him 
his   part    with    the    unbelievers. 

*7  But  that  servant  who  knew  his 
own  lord's  will  and  had  not  pre- 
pared [himself],  nor  done  his  wiU, 
shaU     be     beaten     with     many 


p  T.  R.  connects  '  shall  be  divided,'  in 
singular,  with  'fathei-.'  n,  B,  D,  &c.,  It., 
Vul.  as  in  text.  It  is  noticeable  that  from 
'father'  to  'mother'  the  noun  is  in  the 
dative :  '  mother-in-law'  to  '  mother-in-law' 
it  is  an  accusative  ;  is  it  because  of  the 


^8  [stripes]  ;  but  he  who  knew  it 
not,  and  did  things  worthy  of 
stripes,  shall  be  beaten  with  few. 
And  to  every  one  to  whom  much 
has  been  given  much  shall  be  re- 
quired from  him ;  and  to  whom 
men  have  committed  much,  they 

*^  will  ask  from  him  the  more.  I 
have  come  to  cast  a  fire  on  the 
earth ;  and  what  will  I  if  already 

•50  it  has  bean  kindled  ?  But  I  have 
a  baptism  to  be  baptized  with,  and 
how  am  I  straitened  until  it  shall 

51  have  been  accomplished.  Think 
ye  that  I  have  come  to  give  peace 
in  the  earth  ?    Nay,  I  say  to  you, 

52  but  rather  division ;  for  from 
henceforth  there  shall  be  five  in 
one  house  divided ;  three  shall  be 
divided  against   two,  and  two  a- 

53  gainst  three.  Father  p  against  son, 
and  son  against  father;  mother 
against  daughter,  and  daughter 
against  mother  ;  a  mother-in-law 
against  her  daughter-in-law,  and 
a    daughter-in-law     against    her 

54  mother-in-law.  And  he  said  also 
to  the  crowds.  When  ye  see  a^ 
cloud  rising  out  of  the  west, 
straightway  ye  say,  A  shower  is 

55  coming  ;  and  so  it  happens.  And 
when  [ye  see]  the  south  wind 
blow,  ye  say,  There  will  be  heat ; 

5^  and  it  happens.  Hypocrites,  ye 
know  how  to  judge  of  the  appear- 
ance of  the  earth  and  of  the 
heaven,  how  [is  it  then  that]  ye  do 

57  not  discern  this  time  ?  And  why 
even  of  yourselves  judge  ye  not 

58  what  is  right  ?     For''  as  thou  go- 


nearer  relationship  of  the  former  ? 

q  T.  R.  reads  '  the  cloud.' 

r  The  'for'  here  is  the  practical  conclu- 
sion the  Lord  draws  as  to  the  need  of 
Israel's  reconciling  itself  with  God. 
'  Hearing  what  I  say,  that  is  what  you 


LUKE  XII,  xni. 


est  with  thine  adverse  party  before  I 
a  magistrate,  strive  in  the  way  j 
to  be  reconciled  with  him,  lest*  he 
drag  thee  away  to  the  judge,  and  | 
the  judge  shall'  deliver  thee  to  the 
officer,  and  the  officer  cast  thee 

59  into  prison.  I  say  unto  thee, 
Thou  shalt  in  no  wise  come  out 
thence  until  thou  hast  repaid  the 
very  last  mite. 

XIII.  At  the  same  time  there  were 
present  some  who  told  him  of  the 
Galileans  whose  blood  Pilate  min- 
gled with  [that   of]  their   sacri- 

2  fices.  And  Jesus  answering  said 
to  them,  Think  ye  that  these 
Galileans  were  sinners  beyond  all 
the  Galileans  because  they  suf- 

3  fered  such  things  ?  No,  I  say  to 
you,  but  if  ye  repent  not,  ye  shall 

4  all  perish  in  the  same  manner.  Or  j 
those  eighteen  on  whom  the  tower 
in  Siloam  fell  and  killed  them, 
think  ye  that  theij  were  debtors 
beyond  all  the "  men  who  dwell  in 

5  Jerusalem  ?  No,  I  say  to  you, 
but  if  ye  repent  not  ye  shall  all 

8  perish  in  like  manner.  And  he 
spake  this  parable  :  A  certain 
[man]  had  a  fig-tree  planted  in  his 
vineyard,  and  he  came  seeking 
fruit  upon  it  and  did  not  find  [any] . 

7  And  he  said  to  the  vinedresser, 
Behold,  these  three  years  I  come 
seeking  fruit  on  this  fig-tree  and 
find  none  :  cut  it  down,  why  does 
it  also  render  the  ground  useless  ? 

8  But  he  answering  said  to  him.  Sir, 
let  it  alone  for  tliis  year  also,  until 
I  shall  dig  about  it  and  put  dung, 

0  and  if  it  shall  bear  fruit —  but  if 


have  to  do.'    Meyer  takes  ws  as  'since;' 
but  it  appears  to  nie  forced. 

•  fxriTTore.     See  Mutt.  v.  25. 

t  T. E.   reads   'deliver,'  not  'shall  de- 


not,  after  that  thou  shalt  cut  it 
down. 

10  And  he  was  teaching  in  one 
of    the   synagogues  on  the  sab- 

"  bath.  And  lo,  there  was  a  woman 
having  a  spirit  of  infirmity  eigh- 
teen years,  and  she  was  bent 
together  and  wholly  unable  to  lift 

12  her  head  up.  And  Jesus  seeing 
her,  called  to  [her],  and  said  to 
her.  Woman,  thou  art  loosed  from 

13  thine  infirmity.  And  he  laid  his 
hands  upon  her,  and  immedi- 
ately she  was  made  straight,  and 

1*  glorified  God.  But  the  ruler  of 
the  synagogue,  indignant  because 
Jesus  healed  on  the  sabbath,  an- 
swering said  to  the  crowd,  There 
are  six  days  in  which  [people]  ought 
to  work  ;  in  these  therefore  come 
and  be  healed,  and  not  on  the  sab- 

15  bath  day.  The  Lord  therefore  an- 
swered him  and  said,  Hypocrites  !^ 
does  not  each  one  of  you  on  the 
sabbath  loose  his  ox  or  his  ass  from 
the  manger  and  leading  [it]  away 

1^  water  [it]  ?  And  this  [woman], 
who  is  a  daughter  of  Abraham, 
whom  Satan  has  bound,  lo,  these 
eighteen  years,  ought  she  not  to 
be  loosed  from  this  bond  on  the 

17  sabbath  day  ?  And  as  ho  said 
these  things,  all  who  were  oppos- 
ed to  him  were  ashamed  ;  and  all 
the  crowd  rejoiced  at  all  the  glori- 
ous things  which  were  being  done 
by  him. 

18  And  he  said.  To  what  is  the 
kingdom  of  God  like  ?  and  to  what 

10  shall  I  liken  it  ?  It  is  like  a  grain 
of  mustard-seed  which  a  man  took 

liver. ' 
"  T.  R.  omies  '  the.' 
»  T.E.  rciids  'hypocrite.' 


LUKE  XIII,  XIV. 


and  cast  into  his  garden  ;  and  it 
grew  and  became  a  great  tree,  and 
the  fowls  of  heaven  lodged  in  its 

20  branches.  And  again  he  said.  To 
what  shall  I  liken  the  kingdom 

21  of  God  ?  It  is  like  leaven,  which 
a  woman  took  and  hid  in  three 
measures  of  meal  until  the  whole 
•was  leavened. 

22  And  he  went  through  one  city 
and  village  after  another,  teach- 
ing, and  journeying  to  Jerusalem. 

23  And  one  said  to  him,  Sir,  [are]  such 
as  are  to  be  saved  ^  few  in  number  ? 

24  But  he  said  unto  them.  Strive  with 
earnestness  to  enter  in  through 
the  narrow  door,^  for  many,  I  say 
to  you,  will  seek  to  enter  in  and 

25  will  not  be  able.  From  the  time 
that  the  master  of  the  house  shall 
have  risen  up  and  shall  have  shut 
the  door,  and  ye  shall  begin  to 
stand  without  and  to  knock  at  the 
door,  saying,  Lord,y  open  to  us ; 
and  he  answering  shall  say  to  you, 
I  know  you  not  whence  ye  are : 

^  then  shall  ye  begin  to  say,  We 
have  eaten  in  thy  presence  and 
drunken,  and  thou  hast  taught  in 

27  our  streets :  and  he  shall  say,  I 
tell  you,  I  do  not  know  you  whence 
ye  are ;  depart  from  me,  all  [ye] 

28  workers  of  iniquity.  There  shall 
be  the  weeping  and  the  gnashing 
of  teeth,  when  ye  shall  see  Abra- 
ham and  Isaac  and  Jacob  and  all 
the  prophets  in  the  kingdom  of 

29  God,  but  yourselves  cast  out.  And 
they  shall  come  from  east  and 
west,  and  from  north  and  south, 


and  shall  be  at  table  in  the  king- 

30  dom  of  God.  And  behold,  there 
are  last  who  shall  be  first,  and 
there  are  first  who  shall  be  last. 

^^  The  same  day  certain  Pharisees 
came,  saying  to  him.  Get  out  and 
go  hence,  for  Herod  is  desirous  to 

^'^  kill  thee.  And  he  said  to  them. 
Go,  teU  that  fox,  Behold,  I  cast 
out  demons  and  accomplish  cures 
to-day    and   to-morrow,   and  the 

33  third  [day]  I  am  perfected :  but 
I  must  needs  walk  to-day  and  to- 
morrow and  the  [day]  following, 
for  it  must  not  be  that  a  prophet 

3'*  perish  out  of  Jerusalem.  Jerusa- 
lem, Jerusalem,  the  killer  of  the 
prophets  and  stoner  of  those  that 
are  sent  unto  her,  how  often  would 
I  have  gathered  thy  children  to- 
gether, as  a  bird  her  brood  under 

35  her  wings,  and  ye  would  not.  Be- 
hold, your  house  is  left  unto  you  ;^ 
and"  I  say  unto  you,  that  ye  shall 
not''  see  me  until  it  come  that  ye 
say.  Blessed  [is]  he  that  comes  in 
the  name  of  [the]  •=  Lord. 

XIV.  And  it  came  to  pass,  as  he 
went  into  [the]  house  of  one  of  the 
rulers,  [who  was]  of  the  Pharisees, 
to  eat  bread  on  [the]  sabbath, 
that''    they  were  watching   him. 

2  And  behold,  there  was  a  certain 

3  dropsical  [man]  before  him.  And 
Jesus  answering  spoke  unto  the 
doctors  of  the  law  and  Pharisees, 
saying,  Is  it  lawful  to  heal  on  the 

4  sabbath  ?  But  they  were  silent. 
And  taking  him  he  healed  him  and 

5  let  him  go.   And  answering  he  said 


w  Spared  in  the  judgment  of  the  nation 
by  Messiah,  so  as  to  enter  into  the  king- 
dom :  the  remnant. 

»  T.  R  reads  'gate.' 

y  T.  B.  adds  a  second  '  Lord.' 


2  T.  E.  adds  '  desolate.' 
a  T.  E.  reads  '  verily  I 

•»   ov  /U.17. 

=  That  is,  Jehovah, 
d  /cat,  'that.' 


LUKE  XIV. 


to  them,  Of  which  of  you  shall  an 
ass**  or  ox  fall  into  a  well,  that 
he  does  not  straightway  pull  him 
^  up  on  the  sabbath  day  ?  And  they 
were  not  able  to  answer  him  to 
these  things. 

7  And  ho  spoke  a  parable  to  those 
that  were  invited,  remarking  how 
they  chose  out  the  first  places, 

8  saying  to  them,  When  thou  art 
invited  by  any  one  to  a  wedding, 
do  not  lay  thyself  down  in  the 
first  place  at  table,  lest  perhaps 
a  more  honourable  than  thee  be 

8  invited  by  him,  and  he  who  in- 
vited thee  and  him  come  and  say 
to  thee.  Give  place  to  this  man, 
and  then  thou  begin  with  shame 

1*^  to  take  the  lowest  place.  But 
when  thou  hast  been  invited,  go 
and  put  thyself  down  in  the  last 
place,  that  when  he  who  has  in- 
vited thee  comes,  he  may  say  to 
thee,  Friend,  go  up  higher.  Then 
shalt  thoti  tiave  honour  before  all^ 
that  are    lying    [at    table]   with 

"  thee ;  for  every  one  that  has  ex- 
alted himself  shall  be  abased,  and 
he  that  abases  himseK  shall  be 
exalted. 

12  And  he  said  also  to  him  that  had 
invited  him,  When  thou  makest 
a  dinner  or  a  supper,  call  not  thy 
friends,  nor  thy  brethren,  nor  thy 
kinsfolk,  nor  rich  neighbours,  lest, 
it  may  be,  they  also  should  invite 
thee  in  return,  and  a  recompense 

13  be  made  thee  ;  but  when  thou 
makest  a  feast,  call  poor,  crippled, 

1*  lame,  blind,  and    thou  shalt  be 


blessed ;  for  they  have  not  [the 
means]  to  recompense  thee  ;  for  it 
shall  be  recompensed  thee  in  the 
resurrection  of  the  just. 

15  And  one  of  those  that  were  ly- 
ing [at  table]  with  [them]  hearing 
these  things,  said  to  him.  Blessed 
[is]  he  who  shall  eat  bread  in  the 

I''  kingdom  of  God.  And  he  said  to 
him,  A  certain  man  made  a  great 

17  supper  and  invited  many.  And 
he  sent  his  bondsman  at  the 
hour  of  supper  to  say  to  those 
who  were  invited,  Come,  for  al- 
ls ready  all  things  are  ready.  And 
all  began,  without  exception,  to 
excuse  themselves.  The  first  said 
to  him,  I  have  bought  land,  and  I 
must  go  out  and  see  it ;  I  pray 

19  thee  hold  me  for  excused.  And 
another  said,  I  have  bought  five 

•  yoke  of  oxen,  and  I  go  to  prove 
them  ;  I  pray  thee  hold  me  for  ex- 

■-0  cused.  And  another  said,  I  have 
married  a  wife,   and   on  this  ac- 

21  count  I  cannot  come.  And  the*! 
bondsman  came  up  and  brought 
back  word  of  these  things  to  his 
lord.  Then  the  master  of  the 
house,  in  anger,  said  to  his  bonds- 
man, Go  out  quickly  into  the 
streets  and  lanes  of  the  city,  and 
bring  here  the  poor  and  crippled 

-2  and  lame  and  blind.  And  the 
bondsman  said.  Sir,  it  is  done  as 
thou  hast  commanded,  and  there 

-3  is  stiU  room.  And  his  lord  said 
to  the  bondsman.  Go  out  into  the 
ways  and  fences «  and  compel  to 
come  in,  that  my  house  may  be 


Miiny  read  '  son'  for  'ass;'  but  as  s,        <=  'I'.  R.  omits  'all.' 
It,  and  Vul.  read  'ass,'  I  have  changed       d  t  R.  reads  'that.' 
nothing     Gnesb..  has  marked  0./09  with  {      ,  ^j         ^^  ^  j„  ^  ,i       j^  ^^^^  ^^t 

««,  I.e.,  the  change  not  sufticiently  though    ^^.^^^  •  enclosures ?  but  'fences'  is  better 
largely  warranted.    De  Wette  calls     son    ,  ,         npihuw 
faulty,  but  decides  nothing  further.  I  ^^^^  ^^'  "'^^^- 


LUKE  XIV,  XV. 


2-i  filled  ;  for  I  say  to  you,  that  not 
one  of  those  men  who  were  invited 
shall  taste  of  my  supper. 

25  And  great  crowds  went  with 
him  ;  and,  turning  round,  he  said 

26  to  them,  If  any  man  come  to  me 
and  shall  not  hate  his  own  father 
and  mother,  and  wife,  and  chil- 
dren, and  brothers,  and  sisters, 
yea,  and  his  own  life  too,  he  can- 

27  not  be  my  disciple  ;  and  whoever 
does  not  carry  his  cross  and  come 
after  me  cannot  be  my  disciple. 

28  For  which  of  you,  desirous  of 
building  a  tower,  does  not  first 
sit  down  and  count  the  cost,  if  he 
have  what  [is  needed]  to  complete 

29  it ;  in  order  that,  f  having  laid 
the  foundation  of  it,  and  not 
being  able  to  finish  it,  all  who  see 
it  do  not  begin  to  mock  at  him, 

30  saying.  This  man  began  to  build 

31  and  was  not  able  to  finish  ?  Or, 
what  king,  going  on  his  way  to 
engage  in  war  with  another  king, 
does  not,  sitting  down  first,  take 
counsel  whether  he  is  able  vsdth 
ten  thousand  to  meet  him  coming 
against  him  with  twenty  thousand ; 

32  and  if  not,  while  he  is  yet  far  off, 
having  sent  an  embassy,  he  asks 

33  for  terms  s  of  peace  ?  Thus  then 
every  one  of  you  who  forsakes 
not  all  that  is  his  own  cannot  be 

34  my  disciple.  Salt  then •>  [is]  good, 
but  if  the  salt  also  has  become 
savourless,  wherewith  shall  it  be 

35  seasoned  ?  It  is  proper  neither 
for  land  nor  for  dung ;  it  is  cast 
out.i    He  that  has  ears  to  hear, 


*  tVa  fLrjirore. 
S  TO.  npos' 

^  Some  copies  omit  '  then.' 
>  See  note  to  chap.  xvi.  4  for  proofs  of 
this  construction  in  Luke. 


let  him  hear. 
XV.     And  all  the  tax-gatherers  and 
the  sinners  were  comingj  near  to 

2  him  to  hear  him ;  and  the  Phari- 
sees and  the  scribes  murmured, 
saying.  This  [man]  receives  sin- 

3  ners  and  eats  with  them.  And  he 
spake  to  them  this  parable,  say- 

*  ing,  What  man  of  you  having  a 
hundred  sheep,  and  having  lost 
one  of  them,  does  not  leave  the 
ninety  and  nine  in  the  wilderness 
and  go  after  that  which  is  lost, 

•''  until  he  find  it  ?  and  having 
found  it,  he  lays  it  upon  his  own 

6  shoulders,  rejoicing  ;  and  being 
come  to  the  house,  calls  together 
the  friends  and  the  neighbours, 
saying  to  them,  Eejoice  with  me, 
for  I  have  found  my  lost  sheep. 

7  I  say  unto  you,  that  thus  there 
shaU  be  joy  in  heaven  for  one  re- 
penting sinner,  [more]  than  for 
ninety  and  nine   righteous  who*^ 

s  have  no  need  of  repentance.  Or, 
what  woman  having  ten  drachmas, 
if  she  lose  one  drachma,  does  not 
light  a  candle  and  sweep  the  house 
and  seek  carefully  till  she  find  it  ? 

^  and  having  found  it,  she  calls  to- 
gether the  friends  and  neighbours, 
saying,  Eejoice  with  me,  for  I 
have  found  the  drachma  which  I 

10  had  lost.  Thus,  I  say  unto  you, 
there  is  joy  ^  before  the  angels 
of  God  for  one  repenting  sinner. 

11  And  he  said,  A  certain  man  had 

12  two  sons ;  and  the  younger  of 
them  said  to  the  father.  Father, 
give  to  me  the  share  of  the  pro- 


j  Literally  '  drawing  near ;'  but  this 
presents  the  idea  of  their  doing  it  only  at 
this  time,  whereas  it  is  usual. 

''  ocTives.  ■' 

'  ■yiVerai, 


LUKE  XV,  XVI. 


perty  that  falls  [to  me].  And  he 
divided  to  them  what  he  was  pos- 

^3  sessed  of.'  And  after  not  many 
days  the  younger  son  gathering 
all  together  went  away  into  a 
country  a  long  way  off,  and  there 
dissipated  his  property,  living  in 

1*  debauchery.  But  when  he  had 
spent  all,  there  arose  a  violent 
famine  throughout  that  country, 

15  and  he  began  to  be  in  want.  And 
he  went  and  joined  himseK  to 
one  of  the  citizens  of  that  coun- 
try,  and  he  sent  him    into    his 

10  fields  to  feed  swine.  And  he  long- 
ed to  fill  his  belly  with  the 
husks'"  which  the  swine  were 
eating ;    and    no    man    gave    to 

17  him.  And  coming  to  himseK,  he 
said,  How  many  hired  servants  of 
my  father's  abound  in  bread,  and 

18  I  perish  here"  by  famine.  I  will 
rise  up  and  go  to  my  father,  and 
I  will  say  to  him,  Father,  I  have 
sinned  against  heaven  and  before 

18  thee ;  <>  I  am  no  longer  worthy  to 
be  called  thy  son :   make  me  as 

20  one  of  thy  hired  servants.  And 
he  rose  up  and  went  to  his  own 
father.  But  while  he  was  a  long 
way  off,  his  father  saw  him,  and 
was  moved  with  compassion,  and 
ran,  and  fell  upon  his  neck,  and 

21  covered  him  with  kisses.  And  the 
son  said  to  him,  Father,  I  have 
sinned  against  heaven  and  before 
thee  :  Pi  am  no  longer  worthy  to 

22  be  called  thy  son.  But  the  father 
said  to  his  bondsmen.  Bring  out 
the  best  robe  and  clothe  him  in 


'  Toi'  pCov,  '  what  they  had  to  live  on.' 
«"  The   word   translate'!    '  husks'  is   a 
food    called    St.  John's    bread;     it   was 
eaten  by  animals  and  sometimes  by  des- 
titute persons. 


[it],  and  put  a  ring  on  his  hand 
23  and  sandals  on  his  feet ;  and  bring 

the  fatted  calf  and  kiU  it,  and  let 
21  us  eat  and  make  merry  :  for  this 

my  son  was  dead  and  has  come  to 

lif e,P  was  lost  and  has  been  found. 

And  they  began  to  make  merry. 
2''  And  his  elder  son  was  in  the  field ; 

and  as,  coming  [up],  he  drew  nigh 

to  the  house  he  heard  music  and 
2^5  dancing.    And  having  called  one 

of  the  servants,  he  inquired  what 

27  these  things  might  be.  And  he 
said  to  him,  Thy  brother  is  come, 
and  thy  father  has  killed  the  fat- 
ted caK  because  he  has  received 

28  him  safe  and  well.  But  he  became 
angry  and  would  not  go  in.  And' 
his  father  went  out  and  besought 

29  him.  But  he  answering  said  to 
his  father,  Behold,  so  many  years 
I  serve  thee,  and  never  have  I 
transgressed  thy  commandment ; 
and  to  me  hast  thou  never  given 
a  kid  that  I  might  make  merry 

30  with  my  friends ;  but  when  this 
thy  son,  who  has  devoured  thy 
substance  with  harlots,  is  come, 
thou  hast  killed  for  him  the  fatted 

31  calf.  But  he  said  to  him.  Child, 
tlwu  art  ever  with  me,   and  all 

32  that  is  mine  is  thine.  It  was 
right  to  make  merry  and  rejoice, 
because  this  thy  brother  was  dead 
and  has  come  to  life  aguin,  and 
was  lost  and  has  been  found. 

XVI.  And  he  said  also  to  his  dis- 
ciples. There  was  a  certain  rich 
man  who  had  a  steward,  and  he 
was  accused  to  him  as  wasting 

n  T.  R.  omits  'here.' 

o  T.R.  reads  'and. 

p  T.  R.  adds  '  and. 

'  T.  R.  reivds  'therefore,'  not  'and.' 


LUKE  XVI. 


2  his  goods.  And  having  called 
him,  he  said  to  him,  What  [is]  this 
that  I  hear  of  thee  ?  give  the  rec- 
koning of  thy  stewardship,  for  thou 

3  canst  be  no  longer  steward.  And 
the  steward  said  within  himself. 
What  shall  I  do ;  for  my  lord  is 
taking  the  stewardship  from  me  ? 
I  am  not  able  to  dig ;  I  am  asham- 

*  ed  to  beg.  I  know  what  I  will 
do,  that  when  I  shall  have  been 
removed  from  the  stewardship  I 
may  be  received  into  their  houses.* 

5  And  having  called  to  [him]  each 
one  of  the  debtors  of  his  own 
lord,  he  said  to  the  first,  How 
much  owest  thou   to  my  lord  ? 

^  And  he  said,  A  hundred  baths  of 
oil.  And  he  said  to  him,  Take 
thy  writing  and  sit  down  quickly 

7  and  write  fifty.  Then  he  said  to 
another.  And  thou,  how  much 
dost  thou  owe  ?  And  he  said,  A 
hundred  cors  of  wheat.  And  he 
says  to  him.  Take  thy  writing  and 

8  write  eighty.  And  the  lord  prais- 
ed the  unrighteous  steward  be- 
cause he  had  done  prudently.  For 
the  sons  of  this  world  are,  for 
their  own  generation,  more  pru- 

8  dent  than  the  sons  of  light.  And 
I  say  to  you,  Make  to  yourselves 
friends  with  the  mammon  of  un- 
righteousness, that  when  ye  fail 
ye   may    be    received  ^  into    the 

10  eternal  dwellings.  He  that  is 
faithful  in  the  least  is   faithful 

11  also  in  much ;  and  he  that  is  un- 
righteous in  the  least  is  unrigh- 
teous also  in  much.  If  therefore 
ye  have  not  been  faithful  in  the 
unrighteous  mammon,  who  shall 

12  entrust  to  you  the  true  ?  and  if 


ye  have  not  been  faithful  in  that 
which  is  another's,  who  shall  give 

13  to  you  your  own  ?  No  servant 
can  serve  two  masters,  for  either 
he  will  hate  the  one  and  will  love 
the  other,  or  he  will  cleave  to  the 
one  and  despise  the  other.  Ye 
cannot  serve  God  and  mammon. 

1*  And  the  Pharisees  also,  who  were 
covetous,  heard  all  these  things, 

15  and  mocked  him.  And  he  said  to 
them.  Ye  are  they  who  justify 
themselves  before  men,  but  God 
knows  your  hearts;  for  what  a- 
mongst  men  is  highly  thought  of 
is    an   abomination    before  God. 

16  The  law  and  the  prophets  [were] 
until  John :  from  that  time  the 
glad  tidings  of  the  kingdom  of 
God  are  announced,  and  every  one 

1"  forces  his  way  into  it.  It  is  easier 
that  the  heaven  and  the  earth 
should  pass  away  than  that  one 

IS  tittle  of  the  law  should  fail.  Every 
one  who  puts  away  his  wife  and 
marries  another  commits  adul- 
tery. And  every  one  that  marries 
one  put  away  from  a  husband 
commits  adultery. 

1^  There  was  a  rich  man,  and  he 
was  clothed  in  purple  and  fine 
linen,  making  good  cheer  in  splen- 

■20  dour  every  day.  And  there  was  a 
poor  man,  by  name  Lazarus,  who 
was   laid  at  his   gateway  full  of 

-1  sores,  and  desiring  to  be  filled 
with  the  crumbs  which  fell  from 
the  table  of  the  rich  man  ;  but  the 
dogs  also  coming  licked  his  sores. 

-2  And  it  came  to  pass  that  the  poor 
man  died,  and  that  he  was  carried 
away  by  the  angels  into  the  bosom 
of  Abraham.    And  the  rich  man 


«  See  chap.  vi.  38,  44 ;  xii.  20  ;  xiv.  34 ;  compare  xxi.l6. 


LUKE  XVI,  XVII. 


23  also  died,  and  was  buried.  And 
in  hades  lifting'  up  his  eyes,  being' 
in  torments,  he  sees  Abraham  afar 
off    and  Lazarus  in    his  bosom. 

2^  And  he  crying  out  said,  Father 
Abraham,  have  compassion  on 
me,  and  send  Lazarus  that  he 
may  dip  the  tip  of  his  finger  in 
water  and  cool  my  tongue,  for  I 

25  am  suffering  in  this  flame.  But 
Abraham  said,  Child,  recollect  that 
thou  hast  fully  received"  thy  good 
things  in  thy  lifetime,  and  like- 
wise Lazarus  evil  things.  But 
now  he  is  comforted  here,'  and 

^  thou  art  in  suffering.  And  be- 
sides all  this,  between  us  and 
you  a  great  chasm  is  fixed,  so  that 
those  who  desire  to  pass  hence  to 
you  cannot,  nor  do  they  [who  are 
where  you  are]  pass  thence  to  us. 

27  And  he  said,  I  beseech  thee  then, 
father,  that  thou  wouldest  send 
him  to  the  house  of  my  father, 

2S  for  I  have  five  brothers,  so  that 
he  may  earnestly  testify  to  them, 
that  they  also  may  not  come  to 

29  this  place  of  torment.  But  '■' 
Aljraham  says  to  him,  They  have 
Moses  and  the  prophets :  let  them 

30  hear  them.  But  he  said,  Nay, 
father  Abraham,  but  if  one  from 
the  dead  should  go  to  them,  they 

31  will  repent.  And  he  said  to  him. 
If  they  hear  not  Moses  and  the 
prophets,  not  even  if  one  rise  from 
the  dead  will  they  be  persuaded. 


XVII.  And  he  said  to  his"*  disci- 
ples. It  cannot  be  but  that  of- 
fences y  come,  but  woe  [to  him] 

2  by  whom  they  come !  It  would  be 
[more]  profitable  for  him  if  a 
millstone  were  hung  about  his 
neck  and  he  east  into  the  sea, 
than  that  he  should  be  a  snare 

3  to'-  one  of  these  little  ones.  Take 
heed  to  yourselves  :  » if  thy  bro- 
ther should  sin,''  rebuke  him ;  and 
if  he  should  repent,  forgive  him. 

*  And  if  he  should  sin  against  thee 
seven  times  in  the  day,  and  seven 
times'^  should  return  to  thee,  say- 
ing, I  repent,  thou  shalt  forgive 
him. 

^      And  the  apostles   said  to  the 

0  Lord,  Give  more  faith  to  us.  But 
the  Lord  said,  If  ye  have''  faith  as 
a  grain  of  mustard-seed,  ye  had 
said  to  this  sycamine  tree.  Be 
thou  rooted  up,  and  be  thou  plant- 
ed in  the  sea,  and  it  would  have 

7  obeyed  you.  But  which  of  you 
[is  there]  who,  having  a  bonds- 
man ploughing  or  shepherding, 
when  he  comes  in  out  of  the  field, 
will  say,^  Come  and  lie  down  im- 

s  mediately  [to  table]  ?  But  will  he 
not  say  to  him.  Prepare  what  I 
shall  sup  on,  and  gird  thyself  and 
serve  me  that  I  may  eat  and 
drink  ;  and  after  that  thou  shalt 

9  eat  and  drink  ?  Is  he  thankful  to 
the^  bondsman  because  he  has 
done  what  was  ordered  ?b  I  judge 


"  aireXa^es  :  the  word  means  'to  receive 
all,'  '  the  sum  of  whitt  we  have  to  get.' 

"  T.  R.  omits  '  here.' 

"  T.  R.  omits  '  but.' 

»  T.  R.  omits  'his.' 

y  o-(cai'6aAi<7T),  VKavSaKov,  a-KavSaKiCf). 
The  vvoid  is  often  used.  It  ineuns  '  the 
part  of  ;x  fall-trap  that  makes  the  trap  fall 
when  touched. '  It  is  difficult  to  gel  a  good 
and  known  English  word. 


»  (TKavSaKia-r).  See  note  to  verse  1. 
»  T.  R  adds  'and.' 
b  T.  R.  adds  '  agviinst  thee.' 
c  T.  R.  adds  '  in  the  day.' 
<»  T.  R.  reads  'if  ye  had.' 
e  Or  '  will  immediately  say    to    him, 
Come  and,'  &c. 
f  T.  R.  reads  •  that.' 
K  T.  R.  adds  '  him.' 


LUKE  XVII. 


I    15 


not.  Thus  ye  also,  when  ye  shall 
have  done  all  things  that  have 
been  ordered  you,  say,  We  are 
unprofitable  bondsmen,^  we  have 
done  what  it  was  our  duty  to  do. 

And  it  came  to  pass  as  he  was 
going  up  to  Jerusalem,  that'  he 
passed  through  the  midst  of  Sa- 
maria and  Galilee.  And  as  he 
entered  into  a  certain  village  ten 
leprous  men  met  him,  who  stood 
afar  off.  And  they  lifted  up  [their] 
voice,  saying,  .Jesus,  Master,  have 
compassion  on  us.  And  seeing 
[them]  he  said  to  them,  Go  shew 
yourselves  to  the  priests.  And  it 
came  to  pass  as  they  were  going 
they  were  cleansed.  And  one  of 
them,  seeing  that  he  was  cured, 
turned  back,  glorifying  God  with 
a  loud  voice,  and  fell  on  [his]  face 
at  his  feet  giving  him  thanks  : 
and  heJ  was  a  Samaritan.  And 
Jesus  answering  said.  Were  not 
the  ten  cleansed  ?  but  the  nine, 
where  [are  they]  ?  There  have 
not  been  found  to  return  and  give 
glory  to  God  save  tliis  stranger. 
And  lie  said  to  him,  Rise  up  and 
go  thy  way :  thy  faith  has  made 
thee  well. 

And  having  been  asked  by  the 
Pharisees,  When  is  the  king- 
dom of  God  coming  ?  he  answered 
them  and  said.  The  kingdom  of 
God  does  not  come  with  obser- 
vation; nor  shall  they  say,  Lo 
here,  qr,  Lo  there  ;  for  behold, 
the  kingdom  of  God  is  in  the 
midst  of  you.  And  he  said  to  the 
disciples,  Days  are  coming''  when 
ye  shall  desire  to  see  one  of  the 


h  T.  R.  adds  'for.' 
>  Literally   '  and :'    used  often, 
have  seen,  for  '  that'  in  Luke. 


days  of  the  Son  of  man,  and  shall 

'  not  see  [it].  And  they  will  say 
to    you,  Lo  here,   or,   Lo  there; 

'  go  not,  nor  follow  [them].  For  as 
the  lightning  shines  which  light- 
ens from  [one  end]  under  heaven 
to  [the  other  end]  under  heaven, 
thus'    shall  the   Son   of  man   be 

'  in  his  day.  But  first  he  must 
suffer  many  things  and  be  reject- 

'  ed  of  this  generation.  And  as  it 
took  place  in  the  days  of  Noe 
thus  also  shall  it  be  in  the  days 
of  the  Son  of  man.  They  ate, 
they  drank,  they  married,  they 
were  given  in  marriage,  until  the 
day  that  Noe  entered  into  the 
ark,  and  the  flood  came  and  de- 
stroyed all  [of  them].  And  in 
like  manner  as  took  place  in  the 
days  of  Lot ;  they  ate,  they  drank, 
they  bought,  they  sold,  they  plant- 
ed, they  builded ;  but  on  the  day 
that  Lot  went  out  from  Sodom, 
it  rained  fire  and  sulphur  from 
heaven,  and  destroyed  all  [of 
them].  After  this  [manner]  shall 
it  be  in  the  day  that  the  Son  of 
man  is  revealed.  In  that  day  he 
who  shall  be  on  the  housetop,  and 
his  stuff  in  the  house,  let  him  not 
go  down  to  take  it  away  ;  and  he 
that  is  in  the  field,  let  him  like- 
wise not  return  back.  Remember 
the  wife  of  Lot.  Whoever  shaU 
seek  to  save  his  life  shall  lose  it, 
and  whoever  shall  lose  it  shall 
preserve  it.  I  say  to  you.  In  that 
night  there  shall  be  two  [men] 
upon  one  bed;  the  one  shaU  be 
seized  and  the  other  shall  be  let 
go.    Two  [women]  shall  be  grind- 


J  avTOS- 

^  Or  '  will  come.' 

1  T.  R.  adds  'also. 


LUKE  XVII,  XVIII. 


ing  together;  the  one  shall  be 
seized  and  the  other  shall  be  let 

^  go.  [Two  [men]  shall  be  in  the 
field  ;  the  one  shall  be  seized  and 

87  the  other  let  go.**]  And  answer- 
ing they  say  to  him,  Where, 
Lord  ?  And  he  said  to  them. 
Where  the  body  [is],  there  the 
eagles  will  be  gathered  together. 
(XVIII.)  And  he  spake  also  a  pa- 
rable to  them  to  the  purport  that 
they'  should  always  pray  and  not 
2  faint,  saying,  There  was  a'"  judge 
in  a"*  city,  not  fearing  God  and 
8  not  respecting  man  :  and  there 
was  a  "widow  in  that  city,  and 
she  came  to  him,  saying.  Avenge 
*  me  of  mine  adverse  party.  And 
he  would  not  for  a  time ;  but  after- 
wards he  said  within  himself,  If 
even  I  fear  not  God  and  respect 

5  not  man,  at  any  rate  because  this 
widow  annoys  me  I  wiU  avenge 
her,  that  she  may  not  by  perpe- 
tually coming  completely  harass 

6  me.    And  the  Lord    said,   Hear 

7  what  the  unjust  judge  says.  And 
shall  not  God°  at  all  avenge  his 
elect,  who  cry  to  him  day  and 
night,  and  he  bears?  long  as  to 

8  them  ?  I  say  unto  you  that  he  will 
avenge  them  speedily.  But  when 
the  Son  of  man  comes  shall  he 
indeed  find  faith  on  the  earth  ? 

9  And  he  spoke  also  to  some,  who 


trusted  in  themselves  that  they 
were.righteous  and  made  nothing 
of  all  the  rest  [of  men],  tliis  para- 
mo ble  :  Two  men  went  up  into  the 
temple  i  to  pray ;  the  one  a  Phari- 
see, and  the  other  a  tax-gatherer. 
1^  The    Pharisee    standing,    prayed 
thus  to  himself,   ""God,   I  thank 
thee  that  I  am  not  as  the  rest  of 
men,     rapacious,     unjust,     adul- 
terers, or  even  as  this  tax-gath- 
^■-  erer.    I  fast  twice  in  the  week,  I 
13  tithe    everything    I    gain.      And 
the    tax-gatherer,   standing    afar 
off,  would  not  lift  up  even  his 
eyes  to  heaven,  but  smote  upon 
his  breast,  saying,  O  God,  have 
1^  compassion  on  me,  the  sinner.    I 
say  unto  you.  This  man  went  down 
to  his  house  justified  rather  than 
that  [other].     For  every  one  who 
exalts  himself  shall  be  humbled, 
and  he  that  humbles  himself  shall 
be  exalted. 
1^      And  they  brought  to  him  also 
infants  that  he  might  touch  them, 
but  the  disciples  when  they  saw 
16  it  rebuked  them.    But  Jesus  call- 
ing  them  to   [him]   said.   Suffer 
little  children  to  come  to  me,  and 
do  not  forbid  them,  for  of  such  is 
1"  the  kingdom  of    God.    Verily  I 
say  to  you.  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a 
little  child  shall  not  at  all  enter 


k  Scholz  alone  admits  this  verse  on  the 
grouiid  of  homoeoteleuton,  i.e.,  omission 
from  the  other  verse  ending  the  same. 
All  good  MSS,  save  the  peculiar  one  called 
D,  omit  it,  and  almost  all  editors,  even 
Matthsei ;  but  as  De  Wette  and  Scrivener 
8uppo.se  it  may  be  genuine,  and  it  is  in 
many  versions  (not  in  all  MSS  of  Italic), 
I  leave  it  as  a  question  of  criticism.  It 
affects  no  question,  and  is  at  any  rate  in 
Matthew,  s  has  not  it,  but  it  is  put  in 
by  the  first  corrector.  Stephens  omita  it; 
Beza  and  Elzevir  editions  insert  it. 


I  T  E  omits  '  they,'  aurov?. 
™  Literally  '  a  certain  judge  in  a  certain 
city.' 
n  T.  R  reads  'a  certain  widow.' 

0  Or  '  would  not.'  T.  R  reads  with 
A,  &c.,  TToc^o-ei.  »,  B,  Tisch..  Liich., 
Meyer,  De  Wette,  A,  ttoujctt)  :  but  '  shall ' 

I  gives  the  force  at  any  rate."    Griesb.  and 
Scholz  change  notliing. 
p  T.  R  reads  '  although  bearing.' 

1  ifpov, 

'  6  ©eos,  as  verse  13 ;  but  there  '  O  '  is 


LUKE  XYin. 


^^  therein.  And  ta  certain  ruler 
asked  him,  saying,  Good  teacher, 
having  done  what,  shall  I  inherit 

^^  eternal  life  ?  But  Jesus  said  to 
him,  Why  caUest  thou  me  good  ? 
There  is  none  good  but  one,  God. 

20  Thou  knowest  the  commandments : 
Thou  shalt  not  commit  adultery. 
Thou  shalt  not  kill.  Thou  shalt  not 
steal,  Thou  shalt  not  bear  false 
witness ;  Honour  thy  father  and 

21  thy  mother.  And  he  said.  All  these 
things  have  I  kept  from  my  youth. 

22  And  when  Jesus  had  heard  this, 
he  said  to  him.  One  thing  is  lack- 
ing to  thee  yet :  Sell  all  that  thou 
hast  and  distribute  to  the  poor, 
and  thou  shalt  have  treasure  in 
the  heavens,**  and  come,  follow  me. 

23  But  when  he  heard  this  he  be- 
came very  sorrowful,  for  he  was 

24  very  rich.  But  when  Jesus  saw 
that  he  became  very  sorrowful,  he 
said.  How  difficultly  shall  those 
T^ho  have  riches  enter  into  the 

23  kingdom  of  God ;  for  it  is  easier 
for  a  camel  to  go  through  a 
needle's  eye  than  for  a  rich  man 
to  enter  into  the  kingdom  of  God. 

2«  And  those  who  heard  it  said.  And 

27  who  can  be  saved  ?  But  he  said, 
The  things  that  are  impossible 
with  men  are  possible  with  God. 

28  And  Peter  said.  Behold,  tve  have 
left  all  and  have  followed  thee. 

28  And  he  said  to  them.  Verily  I  say 
to  you.  There  is  none  who  has  left 
home,'  or  parents,  or  brethren,  or 
wife,  or  children,  for  the  kingdom 

30  of  God's  sake,  who  shall  not  re- 
ceive manifold  more  at  this  time, 
and  in  the  coming  age  life  eternal. 


«  T.  R.  reads 
t  Or  'house.' 


in  heaven.' 


31  And  he  took  the  twelve  to  [him] 
and  said  to  them.  Behold,  we  go 
up  to  Jerusalem,  and  all  things 
that  are  written  by  the  prophets 
of  the  Son  of  man  shall  be  accom- 

32  plished  ;  for  he  shall  be  delivered 
up  to  the  nations,  and  shall  be 
mocked,   and   insulted,   and   spit 

33  upon.  And  when  they  have  scourg- 
ed [him]  they  will  put  him  to 
death ;  and  on  the  third  day  he 

34  will  rise  again.  And  they"  under- 
stood nothing  of  these  things. 
And  this  word  was  hidden  from 
them,  and  they  did  not  know  what 
was  said. 

35  And  it  came  to  pass,  when  he 
came  into  the  neighbourhood  of 
Jericho,  a  certain  blind  man  sat 

36  by  the  way  side  begging.  And 
when  he  heard  the  crowd  passing, 
he    asked  what    might    this    be. 

37  And  they  told  him  that  Jesus  the 

38  Nazaraean  was  passing  by.  And 
he  called  out,  saying,  Jesus,  Son 
of  David,  have  compassion  on  me. 

39  And  those  who  were  going  before 
rebuked  him  that  he  might  be 
silent,  but  he  cried  out  so  much 
the    more.   Son   of    David,  have 

40  compassion  on  me.  And  Jesus 
stood  still,  and  commanded  him 
to  be  led  to  him.    And  when  he 

41  drew  nigh  he  asked  him,  saying. 
What  wilt  thou  that  I  shall  do  to 
thee  ?    And  he  said.  Lord,  that  I 

42  may  see.  And  Jesus  said  to  him, 
See  :  thy  faith  hath  healed^  thee. 

43  And  immediately  he  saw,  and  fol- 
lowed him,  glorifying  God.  And 
all  the  people  when  they  saw  it 
gave  praise  to  God. 


''  It  is  the  same  word   in    Greek 
saved.' 


LUKE  XIX. 


XIX.    And  lie  entered  and  passed 

2  throngh  Jericho,  And  behold, 
there  was  a  man  by  name  called 
Zacchaeus,  and  he  was  chief  tax- 

3  gatherer,  and  he^  was  rich.  And 
he  sought  to  see  Jesus  who  he 
was  :  and  he  could  not  for  the 
crowd,  for  he  was  Kttle  in  stature. 

4  And  running  on  before,  he  got  up 
into  a  sycamore  that  he  might  see 
him,   for  he   was   going  to    pass 

5  that-"'  [way].  And  when  he  came 
up  to  the  place,  Jesus  looked  up 
and  saw  him,  and  said  to  him, 
Zaccha3us,  make  haste  and  come 
down,  for  to-day  I  must  remain 

8  in  thy  house.  And  he  made  haste 
and    came    down,    and    received 

7  him  with  joy.  And  aU  murmured 
when  they  saw  [it],  saying.  He  has 
turned  in  to  lodge  with  a  sinful 

8  man.  But  Zacchaeus  stood  and 
said  to  the  Lord,  Behold,  Lord, 
the  half  of  my  goods  I  give  to  the 
poor,  and  if  I  have  taken  any- 
thing from  any  man  by  false  ac- 
cusation, I   return  him  fourfold. 

8  And  Jesus  said  to  him.  To-day 
salvation  is  come  to  this  house, 
inasmuch  as  he  also  is  a  son  of 

10  Abraham ;  for  the  Son  of  man  has 
come  to  seek  and  to  save  that 
which  is  lost. 

11  But  as  they  were  listening  to 
these  things,  he  added  and  spake 
a  parable,  because  he  was  near  to 
Jerusalem,  and  they  thought  that 
the  kingdom  of  God  was  about  to 


"  ouTo?,  'this  [man];'  we  should  say 
the  man.' 


1-  be  immediately,  manifested.  He 
said  therefore,  A  certain  high-born 
man  went  to  a  distant  country  to 
receive  for  himself  a  kingdom  and 

13  return.  And  having  called  his 
own  ten  bondsmen,  he  gave  to 
them  ten  minas,  and  said  to  them, 

1^  Trade  while  I  am  coming. >'  But 
his  citizens  hated  him,  and  sent  an 
embassy  after  him,  saying,  We 
will  not  that  this  [man]  should 

15  reign  over  us.  And  it  came  to 
pass  on  his  arrival  back  again, 
having  received  the  kingdom, 
that^  he  desired  these  bondsmen 
to  whom  he  gave  the  money  to  be 
called  to  him,  in  order  that  he 
might  know  what  every  one  had 

1"  gained  by  trading.'*  And  the  first 
came  up,  saying,  [My]  Lord,  thy 
mina   has    produced    ten    minas. 

1"  And  he  said  to  him.  Well  [done], 
thou  good  bondsman ;  because 
thou  hast  been  faithful  in  that 
which  is  least,  be  thou  in  autko- 

is  rity  over  ten  cities.  And  the 
second  came,  saying,  [My]  Lord, 
thy  mina  has  made  five  minas. 

19  And  he  said  also  to  this  one,  And 

-•^  thou,  be  over  five  cities.  And 
another  came,  saying,  [My]  Lord, 
lo,  [there  is]  thy  mina,  which  I 
have   kept  laid   up  in   a   towel. 

21  For  I  feared  thee  because  thou 
art  a  harsh  man  :  thou  takest  up 
what  thou  hast  not  laid  down,  and 
thou  reapest  what  thou  hast  not 

22  sowed.    ^  He  says  to  him,  Out  of 


a  Some  object  to  say  ' gaimd  hy  trad- 
ing,' but  I  think  they  have  uot  noticed 
T.  R  adds  &i' :  the  sense  is  the  same.  |  the  force  of  the  connection  of  rC  and 
y  Tlie  same  sense  as  '  till  I  come  :'  he  ,  &LfTrpaynaTev<raTo  ;  )ior  that  the  later  use 
was  to  go  and  return  (ver.  12);  while  of  77pay|u.aT«vw  itself  is 'making  money  by 
he  was  away  and  not  yet  come  they  were  ;  tradmg.' 

^'^'l^^®'.  ..  „  b  T.R.  adds 'and.' 

»  See  chap.  xvii.  11.  I 


LUKE  XIX. 


thy  mouth  will  I  judge  thee,  wick- 
ed bondsman  :  thou  knewest  that 
I  am  a  harsh  man,  taking  up  what 
I  have  not  laid  down  and  reaping 

23  what  I  have  not  sowed.  And  why- 
didst  thou  not  give  my  money  to 
[the]*^  bank;  and  I  should  have 
received  it,   at  my  coming,  with 

24  interest  ?    And  he   said  to  those 
,  that  stood  by,  Take  from  him  the 

mina  and  give  [it]  to  him  who  has 

25  ten  minas.    And  they  said  to  him, 
28  Lord,  he  has  ten  minas.     For  I 

say  unto  you,  that  to  every  one 
that  has  shall  be  given  ;  but  from 
him  that  has  not,  even  what  he 
has    shall  be    taken    from    him. 

27  Moreover  those  mine  enemies,  who 
would  not  [have]  me  to  reign  over 
them,''  bring  them  here  and  slay 
[them]  before  me. 

28  And  having  said  these  things, 
he  went  on  before,   going  up  to 

28  Jerusalem.  And  it  came  to  pass 
as  he  drew  near  to  Bethphage  and 
Bethany,  towards  the  mountain 
called  [the  mount]  of  Olives,  he 

30  sent  two  of  his  disciples,  saying. 
Go  into  the  village  over  against 
[you],  in  which  ye  will  find,  on 
entering  it,  a  colt  tied  up,  on 
which  no  [child]  of  man  ever  sat 
at  any  time  :  loose  it  and  lead  it 

31  here.  And  if  any  one  ask  you, 
Why  do  ye  loose  [it]  ?  thus  shall 
ye  say  to  him.  Because  the  Lord 

32  has  need  of  it.  And  they  that 
were  sent,  having  gone  their  way, 
found   as   he   had  said  to  them. 

33  And  as  they  were  loosing  the  colt, 
its   masters    said   to  them,  Why 

c  T.  R.  has  T-qv,  '  the.' 

d  Compare  ver.  14,  where  the  expres- 
sions are  the  same,  but  the  change  of 
tense  requires  in  English  the  form  given 
to  the  sentence  here. 


3*  loose  ye  the  colt  ?  And  they  said, 
Because  ^  the  Lord  has  need  of  it : 

35  and  they  led  it  to  Jesus  ;  and 
having  cast  their  own  garments 
on  the  colt,  they  put  Jesus  on  [it]. 

36  And  as  he  went  they  strewed 
their  clothes  in  the  way. 

37  And  as  he  already  drew  near, 
at  the  descent  of  the  mount  of 
Olives,  aU  the  multitude  of  the 
disciples  began,  rejoicing,  to  praise 
God  with  a  loud  voice  for  aU  the 
works  of  power  which  they  had 

33  seen,  saying,  Blessed  the  king 
that  comes  in  the  name  of  [the] 
Lord :  f  peace  in  heaven,  and  glory 

39  in  the  highest.  And  some  of  the 
Pharisees  from  the  crowd  said  to 
him,  Teacher,  rebuke  thy  disci- 

40  pies.  And  he  answering  said  to 
them,  I  say  unto  you.  If  these 
shall  be  silent,  the  stones  will  cry 

41  out.    And  as  he  drew  near,  see- 

42  ing  the  city  he  wept  over  it,  say- 
ing. If  thou  hadst  known,  even 
thou,  even  at  least  in  this  thy 
day,  the  things  that  are  for  thy 
peace  :  but  now  they  are  hid  from 

43  thine  eyes ;  for  days  shaU  come 
upon  thee,  thats  thine  enemies 
shall  make  a  palisaded  mound 
about  thee,  and  shall  close  thee 
around,  and  keep  thee  in  on  every 

44  side,  and  shall  lay  thee  even  with 
the  ground,  and  thy  children  in 
thee  ;  and  shall  not  leave  in  thee 
a  stone  upon  a  stone,  because 
thou  knewest  not  the  season  of 
thy  visitation. 

45  And  entering  into  the  temple,^ 
he  began  to  cast  out  those  that 


e  T. R.  omits  'because.' 

f  For  Jeliovah. 

g  Kai  used  as  we  have  often  seen  it ;  or 
'days  shall  come  upon  thee;  and  thine 
enemies.'  ^  tepov. 


LUKE  XIX,  XX. 


^  sold  and  bought  in  it,  saying  to 
them,  It  is  written,  My  house  is  a 
house  of  prayer,  but  ye  have  made 
it  a  den  of  robbers. 

*7  And  he  was  teaching  day  by 
day  in  the  temple  ; «  and  the  chief 
priests  and  the  scribes  and  the 
chief  of  the  people  sought  to  de- 

^  stroy  him,  and  did  not  find  what 
they  could  do,  for  all  the  people 
hung  on  him  to  hear. 

XX.  And  it  came  to  pass  on  one 
of  the  •>  days,  as  he  was  teaching 
the  people  in  the  temple,^  and  an- 
nouncing the  glad  tidings,  the 
chief  priests  and  the  scribes  with 

2  the  elders  came  up,  and  spoke  to 
him,  saying.  Tell  us  by  what  right 
thou  doest  these  things,  or  who  is 
it  who  has  given  thee  this  right  ? 

3  And  he  answering  said  to  them,  I 
also  will  ask  you  something,  and 

4  tell  me,  The  baptism  of  John, 
was  it  from  heaven  or  from  men  ? 

5  And  they  reasoned  among  them- 
selves, saying.  If  we  should  say 
From  heaven,  he  will  say.  Why' 

8  have  ye  not  believed  him  ?  but  if 
we  should  say,From  men,  the  whole 
people  wiU  stone  us,  for  they  are 
persuaded  that  John  is  a  prophet. 

7  And  they  answered,  they  did  not 

8  know  whence.  And  Jesus  said  to 
them.  Neither  do  I  tell  you  by 
what  right  I  do  these  things. 

9  And  he  began  to  speak  to  the 
people  this  parable  :  AJ  man 
planted  a  vineyard  and  let  it  out 
to    husbandmen,    and    left    the 

1*^  country  for  a  long  time.  And  in 
the  season  he  sent  to  the  hus- 
bandmen a  bondsman,  that  they 


8  iepov. 

•>  T.  E.  reads  'those;'  'the  days'  refer 
to  chap.  xix.  47. 


might  give  to  him  of  the  fruit  of 
the  vineyard  ;  but  the  husband- 
men, after  having  beaten  him,  sent 

11  [him]  away  empty.  And  again 
he  sent  another  bondsman ;  but 
they,  after  having  beaten  him 
also,  and  cast  insult  upon  him, 

12  sent  [him]  away  empty.  And 
again  he  sent  a  third  ;  and  they, 
having  wounded   him  also,   cast 

13  [him]  out.  And  the  lord  of  the 
vineyard  said.  What  shall  I  do  ? 
I  will  send  my  beloved  son  :  per- 
haps when  they  see  him  they  will 

1^  respect  [him].  But  when  the 
husbandmen  saw  him,  they  rea- 
soned among  themselves,  saying. 
This  is  the  heir  ;  ^  let  us  kill  him 
that  the  inheritance  may  become 

15  ours.  And  after  having  cast  him 
out  of  the  vineyard,  they  killed 
[him].  What  therefore  shall  the 
lord  of  the  vineyard  do  to  them  ? 

18  He  will  come  and  will  destroy 
those  husbandmen,  and  will  give 
the  vineyard  to  others.  And 
when    they  heard  it,  they  said, 

1"  May  it  never  be  !  But  he  looking 
at  them  said.  What  is  this  then  that 
is  written.  The  stone  which  the 
builders  had  rejected,  this  has 
become  the  head  of  the  corner  ? 

18  Every  one  falling  on  that  stone 
shall  be  broken,  but  on  whomso- 
ever it  shall  fall  it   shall  grind 

10  him  to  powder.  And  the  chief 
priests  and  the  scribes  sought  the 
same  hour  to  lay  hands  on  him, 
and  they  feared  the  people ;  for 
they  knew  that  he  had  spoken 
this  parable  against  themselves. 

20     And  having  watched  [him],  they 

>  T.  R.  adds  '  then.' 

J  T.  E.  adds  Tis,  '  certain.' 

k  T.  R  adds  '  come.' 


LUKE  XX. 


sent  out  suborned  persons,  pre- 
tending- to  be  just  men,  that  they 
might  take  hold  of  him  in  [his] 
languag-e,!  so  that  they  might™ 
deliver  him  up  to  the  power  and 

21  authority  of  the  governor.  And 
they  asked  him,  saying,  Teacher, 
we  know  that  thou  sayest  and 
teachest  rightly,  and  acceptest  no 
[man's]  person,  but  teachest  in 

22  truth  the  way  of  God  :  Is  it  law- 
ful for  us  to  give  tribute  to  Caesar, 

^  or  not  ?  But  perceiving  their  de- 
ceit he  said  to  them.  Why  do  ye 
tempt  me  ?  Shew  me  a  denarius. 
Wliose  image  and  title  has  it  ? 

24  And  answering  they  said,  Csesar's. 

25  And  he  said  to  them,  Eender 
therefore  what  is  Caesar's  to 
Caesar,  and  what  is  God's  to  God. 

28  And  they  were  not  able  to  take 
hold  of  him  in  his  expressions 
before  the  people,  and,  wondering 
at  his  answer,  they  were  silent. 

27  And  some  of  the  Sadducees, 
who  deny  that  there  is  any  resur- 
rection, coming  up  [to  him],  ask- 

28  ed  him,  saying,  Teacher,  Moses 
wrote  to  us.  If  any  one's  brother, 
who  has  a  wife,  die,  and  he  die 
childless,  his  brother  shall  take 
the  wife  and  raise  uj)  seed  to  his 

2"  brother.  There  were  then  seven 
brethren;    and  the   first,  having 

30  taken  a  wife,  died  childless  ;  and 
the  second  [took  the  woman,  and 

31  he  died  childless ;]"  and  the  third 
took  her ;  and  in  like  manner  also 
the  seven"  left  no  children  and 

32  died :  and  last  of  all  the  woman 


1  I  think  verse  26  proves  the  referring 
of  6inA.a/u,/3ai/eo-0ai  to  the  scribes — as  Meyer 
and  Alford  after  liim — a  mistake. 

>»  T.  R.  reads  'in  order  to.'  See  chap, 
iv.  29. 

»  The  reading  is  confused  here,    s,  B, 


33  also  died.  In  the  resurrection 
therefore  of  which  of  them  does 
she  become  wife,   for  the   seven 

3*  had  her  as  wife  ?  And  Jesus  p 
said  to  them.  The  sons  of  this 
world  1   marry  and  are   given  in 

35  marriage,  but  they  who  are  count- 
ed worthy  to  have  part  in  that 
world, 1  and  the  resurrection  from 
among  [the]  dead,  neither  marry 

38  nor  are  given  in  marriage ;  for 
neither  can  they  die  any  more,  for 
they  are  equal  to  angels,  and  are 
sons  of  God,  being  sons   of  the 

37  resurrection.  But  that  the  dead 
rise,  even  Moses  shewed  in  the 
[section  on  the]  bush,  when  he 
called  [the]  Lord''  the  God  of 
Abraham  and  the  God  of  Isaac 

38  and  the  God  of  Jacob  ;  but  he  is 
not  God  of  [the]  dead  but  of  [the] 

39  living ;  for  for  him  all  live.  And 
some  of  the  scribes  answering  said, 
Teacher,  thou  hast  weU  spoken. 

40  And  they  did  not  dare  any  more 
to  ask  him  anything. 

41  And  he  said  to  them.  How 
do  they  say  that   the  Christ  is 

42  David's  son,  and  David  himseK 
says  in  the  book  of  Psalms,  The 
Lord  said  to  my  Lord,  Sit  at  my 

43  right  hand  until  I  put  thine 
enemies  [as]  footstool  of  thy  feet  ? 

44  David  therefore  calls  him  Lord, 

45  and  how  is  he  his  son  ?  And,  as 
all  the  people  were  listening,  he 

46  said  to  his  disciples,  Beware  of 
the  scribes,  who  like  to  walk  in 
long  robes,  and  who  love  saluta- 
tions in  the  market-places,  and 


L,  leave  out  the  words  in  brackets. 

0  T.  E.  adds  'and.' 

p  T. R.  adds  'answering.' 

1  Or  'age.' 

"■  Kupios  without  article,  for  Jehovah. 


LUKE  XX,  XXI. 


fir?t  places  in  the  synagogues,  and 
*7  jBrst  scats  in  feasts  ;  who  devour 
the  houses  of  widows,  and  for  a 
show  make  long  prayers.  Those 
shall  receive  more  abundant  judg- 
ment.s 
XXI.  And  he  looked  up  and  saw 
the  rich  casting  their   gifts  into 

2  the  treasury,  but  he  saw  also  a 
certain  poor  widow  casting  there- 

3  in  two  mites.  And  he  said.  Verily 
I  say  unto  you,  that  this  poor 
widow  has  cast  in  more  than  aU  ; 

*  for  all  these  out  of  their  abujid- 
ance  have  cast  into  the  gifts  [of 
God]  ;  but  she  out  of  her  need 
has  cast  in  all  the  hving  which 
she  had. 

5  And  as  some  spoke  of  the  temple, 
that  it  was  adorned  with  goodly 
stones  and  consecrated  offerings, 

6  he  said,  [As  to]  these  things 
which  ye  are  beholding,  days  are 
coming  in  which  there  shall  not 
be  left  stone  upon  stone  which 

7  shall  not  be  thrown  down.  And 
thay  asked  him,  saying,  Teacher, 
when  then  shall  these  things 
be  ?  and  what  [is]  the  sign  when 
these  things  are   going  to  take 

*  place  ?  And  he  said.  See  that  ye 
be  not  led  astray,  for  many  shall 
come  in  my  name,  saying,  I  am 
[he]  ;  and  the  time  is  drawn  nigh. 
Go  ye  not  therefore  after  them. 

^  And  when  ye  shall  hear  of  wars 


«  Kpifka,  the  sentence  passed  on  the 
thing  charged  as  guilt,  even  the  charge 
itselt  as  ground  of  judgment;  not  the 
fact  of  condemnation. 

t  T.  R.  reads  'nor.' 

"  ov  firj. 

»  Or  *  possess  your  souls.'  In  the  fii'st 
sense,  that  of  the  text,  it  is  the  same  as 
Matt.  xxiv.  13  ;  Luke  xvii.  33  ;  Matt.  xvi. 
25  ;  Luke  ix.  24,  <Sic.  ;  compare  Mark  xiii. 
13.     For    the  second,  xrdo/uuii    certainly 


and  tumults,  be  not  terrified,  for 
these  things  must  first  take  place, 
but  the  end  is  not  immediately. 

^^  Then  he  said  to  them.  Nation 
shall    rise    against    nation,    and 

11  kingdom  against  kingdom  ;  there 
shall  be  both  great  earthquakes  in 
different  places,  and  famines  and 
pestilences  ;  and  there  shall  be 
fearful   sights    and    great    signs 

1-  from  heaven.  But  before  all  these 
things  they  shall  lay  their  hands 
upon  you  and  persecute  you,  de- 
livering up  to  synagogues  and 
prisons,  bringing  you  before  kings 
and  governors  on  account  of  my 

13  name ;    but  it  shall  turn  out  to 

1^  you  for  a  testimony.  Settle  there- 
fore in  your  hearts  not  to  meili- 
tate  beforehand   [your]   defence, 

15  for  I  will  give  you  a  mouth  and 
wisdom  which  all  your  opposers 
shall  not  be  able  to  reply  to  or^ 

16  resist.  But  ye  wiU  be  deUvered 
up  even  by  parents  and  brethren 
and  relations  and  friends,  and 
they  shall  kill  [some]  from  among 

17  you,  and  ye  will  be  hated  of  all 

18  for  my  name's  sake.  And  a  hair 
of   your  head  shall  in  no  wise" 

19  perish.    By  your  patient  endur- 
-•^  ance  gain  your  souls.'    But  when 

ye    see    Jerusalem    encompassed 

with  armies,  then  know  that  its 

21  desolation  is  drawn  nigh.    Then 

let  those  who  are  in  Judaea  flee  to 


means  'possess,'  as  K-njrope?,  Acts  iv.  34  : 
see  1  Thess.  iv.  4,  which  does  not  mean, 
evidently,  'obtain  a  wile,'  as  alleged. 
Compare  Matt.  x.  9;  Luke  xviii.  12. 
There  is  the  idea  in  the  word  of  'hav- 
ing by  getting.'  Kypke's  interpretation, 
'  preserving  our  lives,'  seems  out  of  place. 
The  idea  is,  '  they  would  have  Messiah's 
deliverance,'  and  it  is  so  worded  as  to 
leave  a  better  one  to  the  killed,  though 
some  woidd  win  life  here  below. 


LUKE  XXI,  XXII. 


the  mountains,  and  they  who  are 
in  the  midst  of  it  depart  out,  and 
they  that  are  in  the  country  not 

22  enter  into  it ;  for  these  are  days 
of  avenging,  that  all  the  things 
that  are   written  may  be  accom- 

23  phshed.  But  woe  to  them  that 
are  with  child  and  to  them  that 
give  suck  in  those  days,  for  there 
shall  be  great  distress  upon  the 
land  and  wrath  upon'^  this  people. 

2'*  And  they  shall  fall  by  the  edge  of 
the  sword,  and  be  led  captive  into 
all  the  nations;  and  Jerusalem 
shall  be  trodden  down  of  [the] 
nations  until  [the]  times  of  [the] 

25  nations  be  fulfilled.  And  there 
shall  be  signs  in  sun  and  moon 
and  stars,  and  upon  the  earth 
distress  of  nations  in  perplexity 
at  the  roar  of  the  sea  and  rolling 

26  waves, ^  men  ready  to  die  through 
fear  and  expectation  of  what  is 
coming  on  the  habitable  earth,  for 
the  powers  of  the  heavens  shall 

27  be  shaken.  And  then  shall  they 
see  the  Son  of  man  coming  in  a 
cloud  with  power  and  great  glory. 

28  But  when  these  things  begin  to 
come  to  pass,  look  up  and  lift  up 
your  heads,  because  you.r  redemp- 

29  tion  draws  nigh.  And  he  spake  a 
parable  to  them :  Behold  the  fig- 

30  tree  and  all  the  trees  ;  when  they 
already  sprout  ye  know  of  your 
ownselves,  [on]  looking  [at  them,] 
that  already  the  summer  is  near. 

31  So  also  ye,  when  ye  see  these 
things  take  place,  know  that  the 

32  kingdom  of  God  is  near.  Verily 
I  say  to  you,  that  this  generation 
shall  in  no  wise  pass  away  until 


"^  T.  R.  reads  ev,  'among.' 
»  T.  R.  reads   '  in  perplexity,   sea  and 
rolling  waves  roaring.' 


33  all  come  to  pass.  The  heaven  and 
the  earth  shall  pass  away,  but  my 
words  shall  in  no  wise  pass  away. 

3*  But  take  heed  to  yourselves  lest 
possibly  your  hearts  be  laden  with 
surfeiting  and  drinking  and  cares 
of  life,  and  that  day  come  upon 

35  you  suddenly,  unawares  ;  for  as  a 
snare  shall  it  come  upon  all  them 
that  dwell  upon  the  face  of  the 

36  whole  earth.  Watch  therefore, 
praying  at  every  season,  that  ye 
may  be  accounted  worthy  to  escape 
all  these  things  which  are  about 
to  come  to  pass,  and  to  stand 
before  the  Son  of  man, 

37  And  by  day  he  was  teaching  in 
the  temple,y  and  by  night,  going 
out,  he  remained  abroad  on  the 
mountain  called   [the  mount]   of 

38  Olives,  and  all  the  people  came 
early  in  the  morning  to  him  in  the 
temple y  to  hear  him. 

XXII.  Now  the  feast  of  unleaven- 
ed bread,  which   [is]   called  the 

2  passover,  drew  nigh,  and  the 
chief  priests  and  the  scribes 
sought  how  they  might  kill  him, 

3  for  they  feared  the  people.  And 
Satan  entered  into  Judas,  who 
was  called  Iscariote,  being  of  the 

^  number  of  the  twelve.  And  he 
went  away  and  spoke  with  the 
chief  priests  and^  captains  as  to 
how  he  should  dehver  him  up  to 

5  them.  And  they  were  rejoiced, 
and  agreed  to   give  him   money. 

8  And  he  came  to  an  agreement  to 
do  it,  and  sought  an  opportunity 
to  deKver  him  up  to  them  away 
from  the  crowd. 

7      And    the     day    of    unleavened 


y  lepov. 

z  T.R.  adds  'the.' 


LUKE  XXII. 


bread  came,  in  which  the  passover 
8  was  to  be  killed.    And  he  sent 

Peter  and  John,  saying.  Go  and 

prepare  the  passover  for  ns,  that 
8  we  may  eat  [it].    But  they  said 

to  him,  Where  wilt  thou  that  we 

10  prepare  [it]  ?  And  he  said  to  them, 
Behold,  as  ye  enter  into  the  city 
a  man  will  meet  you,  carrying  an 
earthen  pitcher  of  water ;  follow 
him  into  the  house  where  he  goes 

11  in  ;  and  ye  shall  say  to  the  master 
of  the  house.  The  teacher  says  to 
thee,  Where  is  the  guestchamber 
where  I  shall  eat  the  passover 

12  with  my  disciples  ?  And  hc^  will 
shew  you  a  large  upper  room  fur- 

13  nished  :  there  make  ready.  And 
having  gone  they  found  it  as  he 
had  said  to  them ;  and  they  pre- 
pared the  passover. 

1*  And  when  the  hour  was  come, 
he  placed  himself  at  table,  and 
the  [twelve]"^  apostles  with  him. 

1^  And  he  said  to  them.  With  desire 
I  have  desired  to  eat  this  passover 

18  with  you  before  I  suffer.  For  I 
say  unto  you,  that  I  will  not  eat 
any  more  at  all  of  it  until  it  be 
fulfilled  in  the  kingdom  of  God. 

17  And  having  received  a  cup,  when 
he  had  given  thanks,  he  said.  Take 
this  and  divide    it   among  your- 

18  selves.  For  I  say  unto  you,  that 
I  will  not  drink  at  all  of  the  fruit 
of  the  vine  until  the  kingdom  of 

18  God  come.  And  having  taken  a 
loaf,  when  he  had  given  thanks, 
he  broke  it,  and  gave  it  to  them, 
sajring.  This  is  my  body  which  is 
given  for  you  :  this  do  in  remem- 


»  eKilvoi;,  '  that'  man. 
b  '  Twelve'  is  doubtful 


d  In   mid.  voice  this  is  the  force  of 


'  brance  of  me.  In  like  manner 
also  the  cup,  after  having  supped, 
saying.  This  cup  [is]  the  new  cove- 
nant in  my  blood,  which  is  poured 
out  for  you.  Moreover,  behold, 
the  hand  of  him  that  delivers  me 

■  up  [is]  with  me  on  the  table  ;  and 
the  Son  of  man  indeed  goes  as  it 
is  determined,  but  woe  unto  that 
man  by  whom  he  is  delivered  up. 

■  And  they  «^  began  to  question  to- 
gether among  themselves  who 
then  it  could  be  of  them  who  was 
about  to  do  this.  There  was  also 
a  strife  among  them  which  of 
them  should  be  held  to  be  the 
greatest.  And  he  said  to  them, 
The  kings  of  the  nations  rule  over 
them,  and  they  that  exercise  au- 
thority over  them  are  called  bene- 
factors. But  ye  [shall]  not  [be] 
thus  ;  but  let  the  greater  among 
you  be  as  the  younger,  and  the 
leader  as  he  that  serves.  For 
which  [is]  greater,  he  that  is  at 
table  or  he  that  serves  ?  [Is]  not 
he  that  is  at  table  ?  But  I  am  in 
the  midst  of  you  as  the  one  that 
serves.  But  i/e  are  they  who  have 
persevered  with  me  in  my  temp- 
tations. And  I  appoint  unto  you, 
as  my  Father  has  appointed  unto 
me,  a  kingdom,  that  ye  may  eat 
and  drink  at  my  table  in  my  king- 
dom, and  sit  on  thrones  judging 
the  twelves  tribes  of  Israel. 

And  the  Lord  said,  Simon,  Simon, 
behold,  Satan  has  demanded  to 
have  you,''  to  sift  [you]  as  wheat ; 
but  I  have  besought  for  thee  that 
thy  faith  fail  not ;  and  thou,  when 


efaiTc'o/ixat.  It  is  not  here,  I  think,  as 
Alford  says,  'and  get  you,'  though  so 
used  sometimes.  Tlio  idea  is,  '  a  request 
to  be  given  up  into  a  person's  hands. 


LUKE  XXII. 


once  thou  hast    returned   back, 

^^  confirm   thy  brethren.     And    he 

said  to  him,  Lord,  with  thee  I  am 

ready  to  go  both  to  prison  and  to 

34  death.  And  he  said,  I  tell  thee, 
Peter,  the  cock  shall  not«  crow 
to-day  before  that  thou  shalt 
thrice  deny  that  thou  knowest  me. 

35  And  he  said  to  them.  When  I  sent 
you  without  purse  and  scrip  and 
sandals,   did  ye  lack    anything? 

26  And  they  said.  Nothing.  He  said 
therefore  to  them.  But  now  he 
that  has  a  purse  let  take  him  [it], 
in  like  manner  also  a  scrip,  and 
he  that  has  none  let  him  sell  his 

37  garment  and  buy  a  sword ;  fori  say 
unto  you,  that  this  that  is  written 
must  yet  be  accomplished  in  me. 
And  he  was  reckoned  among  [the] 
lawless  :  for  also  the  things  con- 

38  cerning  me  have  an  end.  And  they 
said.  Lord,  behold  here  are  two 
swords.  And  he  said  to  them. 
It  is  enough. 

39  And  going  forth  he  went  ac- 
cording to  his  custom  to  the 
mount  of  Olives,  and  the  ^  disciples 

^  also  followed  him.  And  when  he 
was  at  the  place  he  said  to  them, 
Pray  that  ye  enter  not  into  temp- 

*^  tation.  And  he  was  withdrawn 
from  them  about  a  stone's  throw, 
and  having  knelt  down  he  prayed, 

42  saying.  Father,  if  thou  wilt  re- 
move this  cup  from  me: — but  then,§: 
not  my  will,  but  thine  be  done. 

43  And  an  angel  appeared  to  him 
from  heaven  strengthening  him. 

*4  And  being  in  conflict  he  prayed 
more  intently.  And  his  sweat 
became  as  great  drops  of  blood, 


e  ou  jujj,  a  strong  negative, 
f  T.R.  reads  'his.' 


45  falling  down  upon  the  earth.  And 
rising  up  from  his^  prayer,  coming 
to  the*^  disciples,  he  found  them 

46  sleeping  from  grief.  And  he  said 
to  them.  Why  sleep  ye  ?  rise  up 
and  pray  that  ye  enter  not  into 

47  temptation.  As  he  was  yet  speak- 
ing, lo,  a  crowd,  and  he  that  was 
called  Judas,  one  of  the  twelve, 
went  on  before  them,  and  drew 

48  near  to  Jesus  to  kiss  him.  And 
Jesus  said  to  him,  Judas,  deliv- 
erest  thou  up  the  Son  of  man  with 
a  kiss  ? 

49  And  they  who  were  around  him, 
seeing  what  was  going  to  follow, 
said  to  him.  Lord,  shall  we  smite 

50  with  [the]  sword  ?  And  a  certain 
one  from  among  them  smote  the 
bondsman  of  the  high  priest  and 

51  took  off  his  right  ear.  And  Jesus 
answering  said,  Suffer  thus  far; 
and  having  touched  his  ear,  he 

52  healed  him.  And  Jesus  said  to 
the  chief  priests  and  captains  of 
the  temple  i  and  elders,  who  were 
come  against  him,  Have  ye  come 
out    as    against    a    robber,  with 

53  swords  and  sticks  ?  When  I  was 
day  by  day  with  you  in  the  temple » 
ye  did  not  stretch  out  your  hands 
against  me ;  but  this  is  your  hour 
and  the  power  of  darkness. 

54  And  having  laid  hold  on  him, 
they  led  him  [away],  and  they 
led  [him]  into  the  house  of  the 
high  priest.    And  Peter  followed 

55  afar  off.  And  they  having  lit  a 
fire  in  the  midst  of  the  court 
and  sat  down  together,  Peter  sat 

56  among  them.  And  a  certain  maid, 
having   seen  him   sitting  by  the 


rr}S. 
tepoj'. 


LUKE  XXII,  XXIII. 


Kglit,  and  having  fixed  her  eyes 
upon   him,  said,  And  this  [man] 

57  was  with  him.  But  he  denied  him, 
saying,  Woman,   I  do  not  know 

58  him.  And  after  a  short  time  an- 
other seeing  him  said,  And  tliou 
art    of  them.     But    Peter    said, 

59  Man,  I  am  not.  And  after  the 
lapse  of  about  one  hour  another 
stoutly  maintained  it,  saying,  In 
truth  this  man  also  was  with 
him  ;  for  also  he  is  a  Galilean. 

^  And  Peter  said,  Man,  I  know  not 
what  thou  sayest.  And  immedi- 
ately, while  he  was  yet  speaking, 

6^  [the] '  cock  crew.  And  the  Lord, 
turning  round,  looked  at  Peter ; 
and  Peter  remembered  the  word 
of  the  Lord,  how  he  said  to  him, 
Before  [the] '  cock  shall  crow  thou 

6-  shalt  deny  me  thrice.  And  Peter 
going  forth  without,  wept  bitterly. 

'^^     And  the  men  who   held  himJ 

6*  mocked  him,  beating  [him]  ;  and 
covering  him  up,  •'asked  him,  say- 
ing. Prophesy,  who  is  it  that  has 

"5  struck  thee  ?  And  they  said  many 
other  injurious  things  to  him. 

^  And  when  it  was  day,  the  elder- 
hood  of  the  people,  both  [the] 
chief'  priests  and  scribes,  were 
gathered  together,   and  led  him 

C'  into  their  own  council,  saying.  If 
thou  art  the  Christ,  tell  us  ?  And 
he  said  to  them.  If  I  tell  you,  ye 

88  will  not  at  all  believe ;  and  if  I 
should'  ask  [you],  ye  would  not 
answer  me  at  all,  nor  let  me  go ;  ™ 

•50  but"  henceforth  shall  the  Son  of 


«   T.  R.  has  '  the'  in  text, 
i  T.  E.  reads  '.Tesus.' 
^  T.  E.  adds  '  smote  his  face  and.' 
I  T.  R.  adds  'also.' 

«"  '  Nor  let  me  po'  is  left  out  by  most 
editors.   Vul..  It.,  Sj-r.  P.  have  the  words. 
°  T.  R.  omits  '  but.' 


man  be  sitting  on  the  right  hand 
'^  of  the  power  of  God.  And  they 
all  said.  Thou  then  art  the  Son  of 
God  ?  And  he  said  to  them,  Ye  say 
"1  that  I  am.  And  they  said.  What 
need  have  we  any  more  of  witness, 
for  we  have  heard  ourselves  out 
of  his  mouth?  (XXIII.)  And  the 
whole  multitude  of  them,  rising 
up,  led  him  to  Pilate. 

2  And  they  began  to  accuse 
him,  saying.  We  have  found 
this  [man]  perverting  our  °  na- 
tion, and  forbidding  to  give 
tribute  to  Caesar,  saying,  that  he 

3  himself  is  Christ,  a  king.  And 
Pilate  demanded  of  him,  saying. 
Thou  art  the  king  of  the  Jews  ? 
And  he  answering  him  said.  Thou 

■*  sayest.  And  Pilate  said  to  the 
chief  priests  and  the  crowds,   I 

5  find  no  guilt  in  this  man.  But 
they  insisted,  saying,  He  stirs  up 
the  people,  teaching  throughout 
all  Judasa,  beginning  from  GaUlee 

0  even  on  to  here.  But  Pilate, 
having  heard  Galilee  [named], 
demanded    if    the    man    were    a 

7  GaHlean ;  and  having  learned  that 
he  was  of  Herod's  jurisdiction, 
remitted  himP  to  Herod,  who  him- 
self also  was  at  Jerusalem  in  those 

8  days.  And  when  Herod  saw  Jesus 
he  greatly  rejoiced,  for  he  had 
been  a  long  while  desirous  of  see- 
ing him,  because  of  hearing  many 
things  concerning  hira,  and  he 
hoped    to    see    some    sign    done 

9  by  him ;  and  he  questioned  him 


o  T.  R.  reads  '  the  nation.' 

P  "Remitted,  acaTreViTreiv,  is  tlie  tech- 
nical word,"  says  Grotius,  "for  sending 
him  to  his  proper  jurisdiction:"  ayan.  in 
verse  11,  however,  is  'sent  back,'  perhaps 
not  without  allusion  to  jurisdiction,  as 
they  were  in  strife  about  it. 


LUKE  xxni. 


in  many  words,  but  he  answered 

10  him  nothing.  And  the  chief  priests 
and  the  scribes  accused  him  vio- 

11  lently .  And  Herod  with  his  troops 
having  set  him  at  nought  and 
mocked  him,  having  put  a  splen- 
did robe  upon  him,  sent  him  back 

12  to  Pilate.  And  Pilate  and  Herod 
became  friends  with  one  another 
the  same  day,  for  they  had  been 
at  enmity  before  between  them- 
selves. 

13  And  PUate,  having  called  to- 
gether the  chief  priests  and  the 

1^  rulers  and  the  people,  said  to 
them,  Ye  have  brought  to  me  this 
man  as  turning  away  the  people 
[to  rebellion],  and  behold,  I,  hav- 
ing examined  him  before  you,  have 
found  nothing  criminal  in  this  man 
as    to    the    things   of    which  ye 

15  accuse  him,  nor  Herod  neither, 
for  I  remitted  you  to  him,  and 
behold,  nothing  worthy  of  death 

1^  is  done  by  him.i  Having  chas- 
tised him  therefore,  I  will  release 

17  him.  (Now  he  was  obliged  to  re- 
lease one  for  them  at  [the]  feast.'') 

18  But  they  cried  out  in  a  mass,  say- 
ing, Away  with  this  [man]    and 

18  release  Barabbas  for  us ;  who  was 
one  who,  for  a  certain  tumult 
which  had  taken  place  in  the  city 
and  [for]  murder,  had  been  cast 

20  into  prison.  Pilate  therefore,  de- 
sirous to  release  Jesus,  again  ad- 

21  dressed  them.  But  they  cried  out 
in  reply,  saying.  Crucify,  crucify 

22  him.  And  he  said  the  third  time 
to  them,  What  evil  then  has  this 
[man]   done  ?    I  have  found  no 

1  See  KjT)ke  in  loco. 
r  The  geuuineness  of  ver  17  is  doubted 
>Y  many,    k  has  it,  and  Syr.,  and  some 


cause  of  death  in  him :  I  will 
chastise  him  therefore  and  release 

23  him.  But  they  were  urgent  with 
loud  voices,  begging  that  he  might 
be  crucified.  And  their  voices 
and  those  of  the  chief  priests  pre- 

2^  vaUed.  And  Pilate  adjudged  that 
what   they  begged    should    take 

25  place.  And  he  released  ^  him  who, 
for  tumult  and  murder,  had  been 
cast  into  prison,  whom  they  begged 
for,  and  Jesus  he  delivered  up  to 
their  will. 

28  And  as  they  led  him  away,  they 
laid  hold  on  a  certain  Simon,  a 
Cyrenian,  coming  from  the  fields, 
and  put  the   cross  upon  him  to 

27  bear  it  behind  Jesus.  And  a 
great  multitude  of  the  people, 
and  of  women  who '  wailed  and  la- 

28  mented  him,  followed  him.  And 
Jesus  turning  round  to  them'i 
said,  Daughters  of  Jerusalem,  do 
not  weep  over  me,  but  weep  over 
yourselves    and    your    children ; 

29  for  behold,  days  are  coming  in 
which  they  will  say,  Blessed  [are] 
the  barren,  and  wombs  that  have 
not  borne,  and  breasts  that  have 

'^^  not  given  suck.  Then  shall  they 
begin  to  say  to  the  mountains, 
Fall  upon  us ;  and  to  the  hills, 

31  Cover  us  ;  for  if  these  things  are 
done^  in   the    green    tree,   what 

32  shall  take  place  in  the  dry  ?  Now 
two  others  also,  malefactors,  were 
led  with  him  to  be  put  to  death. 

33  And  when  they  came  to  the  place 
called  Skull,  there  they  crucified 
him,  and  the  malefactors,  one  on 

31  the  right  and  one  on  the  left.  And 


»  i.iie  geuuiiJtJJiess  ui  ver  . 
by  many,  k  has  it,  and  Sy: 
old  Latin  copies. 


s  T. R.  adds  'unto  them.' 

t  T.  E.  adds  '  also.' 

"  Or  'turning  round  said  to  them.' 

''  See  notes  to  chap,  xil  20  ;  xvi.  4. 


LUKE  XXin,  XXIV. 


Jesus  said,  Father,  forgive  them, 
for  they  know  not  what  they  do. 
And,  parting  out  his  garments, 

35  they  cast  lots.  And  the  people 
stood  beholding,  and  the  rulers 
also  with  them  sneered,  saying, 
He  has  saved  others  ;  let  him  save 
himseK  if  this  is  the  Christ,  the 

36  chosen  one  of  God.  And  the 
soldiers  also  made  game  of  him, 
coming  up  and  offering  him  vine- 

37  gar,  and  saying.  If  thou  be  the 
king  of  the  Jews,  save  thyself. 

38  And  there  was  also  an  inscription 
written  over  him  in  Greek,  and 
Roman,  and  Hebrew  letters  :  This 
is  the  king  of  the  Jews. 

39  Now  one  of  the  malefactors 
who  had  been  hung  spoke  insult- 
ingly to  him.  Art  not  tlwW  the 

*o  Christ?  save  thyself  and  us.  But 
the  other  answering  rebuked  him, 
saying.  Dost  thou  too  not  fear 
God,  thou  that  art  under  the  same 

41  judgment  ?  and  we  indeed  justly, 
for  we  receive  the  just  recompense 
of  what  we  have  done;  but  this 
[man]   has   done   nothing   amiss. 

*2  And  he  said  to  Jesus,  Remember 
me.  Lord,  when  thou  comest  in 

*3  thy  kingdom.  And  Jesus  said 
to  him,  Verily  I  say  to  thee,  To- 
day shalt  thou  be  with  me  in 
paradise. 

**  And  it  was  about  the  sixth  hour, 
and  there  came  darkness  over  the 
whole  land"  until  the  ninth  hour. 

^  And  the  sun  was  darkened,  and 
the  veil  of  the  temple  rent  in  the 

^  midst.  And  Jesus,  having  cried 
with  a  loud  voice,  said.  Father, 


»  T.  R.  reads  'saying,  If  thou  art,'  in- 
stead of  '  art  not  thou.' 
"  Or  'earth.' 

»  T.  R.  reads  '1  will  commit' 
y  T.R.  has  'their'  in  text. 


into  thy  hands  I*  commit  my 
spirit.    And  having  said  this,  he 

*7  expired.  Now  the  centurion,  see- 
ing what  took  ijlace,  glorified  God, 
saying.  In  very  deed  this  man  was 

^  just.  And  all  the  crowds  who 
had  come  together  to  that  sight, 
having  seen  the  things  that  took 
place,  returned,  beating  [their]  ^ 

49  breasts.  And  all  those  who  knew 
him  stood  afar  off,  the  women  also 
who  had  followed  him  from  Gali- 
lee, beholding  these  things. 

50  And  behold,  a  man  named  Jo- 
seph, who  was  a  counsellor,  a  good 

51  man  and  a  just,  (this  [man]  had 
not  assented  to  their  counsel  and 
deed.)  of  Arimathea,  a  city  of  the 
Jews,  who  also  himself  waited  for 

5-  the  kingdom  of  God — he  having 
gone  to  Pilate  begged  the  body  of 

53  Jesus ;  and  having  taken  it  down, 
rolled  it  in  fine  linen  and  placed 
him''-  in  a  tomb  hewn  in  the  rock, 
where    no    one    had    ever    been 

54  laid.  And  it  was  the  prepara- 
tion day,   and  the   sabbath  twi- 

55  light  was  coming  on.  And  women* 
who''  had  come  along  with  him  out 
of  Galilee  having  followed,  saw 
the  sepulchre  and  how  his  body 

56  was  placed.  And  having  returned 
they  prepared  aromatic  spices  and 
ointments,  and  remained -quiet  on 
the  sabbath,  according  to  the 
commandment.  (XXIV.)  But  on 
the  morrow  of  the  sabbath,  very 
early  indeed  in  the  morning,  they 
came  to  the  tomb,  bringing  the 
aromatic  spices   which   they  had 

2  prepared.*:    And  they  found  the 

«  T.  R.  reads  '  it' 
«  T.  R.  adds  '  also.' 

«  T.  R.  adds   '  and  some   others  with 
them.' 


LUKE  XXIV. 


stone  rolled  away  from  the  sepul- 

3  chre.  And  entering  in  they  found 
not  the  body  of  the  Lord  Jesus. 

*  And  it  came  to  pass  as  they 
were  in  perplezity  about  it,  that,'' 
behold  two  men  suddenly  stood 

^  by  them  in  shining  raiment.  And, 
as  they  were  filled  with  fear  and 
bowed  their  faces  to  the  ground, 
they  said  to  them,  YVhy  seek  ye 
the  living  one  among  the  dead  ? 

8  He  is  not  here,  but  is  risen :  re- 
member how  he    spoke   to   you, 

7  being  yet  in  Galilee,  saying,  The 
Son  of  man  must  be  delivered  up 
into  the  hands  of  sinners,*^  and  be 
crucified,  and  rise  the  third  day. 

8  And  they  remembered  his  words  ; 

9  and,  returning  from  the  sepulchre, 
related  all  these    things  to   the 

10  eleven  and  to  aU  the  rest.  Now 
it  was  Mary  of  Magdala,  and 
Joanna,  and  Mary  [the  mother] 
of  James,  and  the  others  with 
them,  who   told   these  things   to 

11  the  apostles.  And  their  words 
appeared  in  their  eyes  as  an  idle 
tale,  and  they  disbelieved  them. 

12  But  Peter  rising  up,  ran  to  the 
sepulchre,  and  stooping  down  he 
sees  the  linen  clothes  lying  [there] 
alone,  and  went  away  home,*"  won- 
dering at  what  had  happened. 

1-^  And  behold,  two  of  them  were 
going  on  the  same  day  to  a  village 
distant  sixty  stadia  from  Jerusa- 

1^  lem,  caUed  Emmaiis ;  and  they 
conversed  with  one  another  about 
all  these  things  which  had  taken 

15  place.  And  it  came  to  pass,  as 
they  conversed  and  reasoned,  that'' 
Jesus  himself  drawing  nigh  went 


16  with  them  ;   but  their  eyes  were 

17  holden  so  as  not  to  know  him.  And 
he  said  to  them,  What  discourses 
are  these  which  pass  between  you 

18  as  ye  walk,  and  are  downcast?  And 
one  of  them,  named  Cleopas,  an- 
swering said  to  him.  Thou  sojourn- 
est  alone  in  Jerusalem,  and  dost 
not  know  what  has  taken  place  in 

19  it  in  these  days  ?  And  he  said  to 
them.  What  things  ?  And  they 
said  to  him.  The  things  concern- 
ing Jesus  the  Nazaraean,  who  was 
a  prophet  mighty  in  deed  and 
word    before    God    and    all    the 

^  people  ;  and  how  the  chief  priests 
and  our  rulers  delivered  him  up 
to  [the]  judgment  &  of  death  and 

21  crucified  him.  But  we  had  hoped 
that  he  was**  [the  one]  who  is 
about  to  redeem  Israel.  But  then, 
besides  all  these  things,  it  is  now, 
to-day,  the  third  day  since  these 

22  things  took  place.  And  withal, 
certain  women  from  amongst  us 
astonished  us,  having  been  very 

23  early  at  the  sepulchre,  and,  not 
having  found  his  body,  came,  say- 
ing that  they  also  had  seen  a 
vision  of  angels,  who  say  that  he 

2^  is  living.  And  some  of  those 
with  us  went  to  the  sepulchre, 
and  found  it  so  as  the  women  also 
had  said,  but  him  they  saw  not. 

25  And  he  said  to  them,  O  senseless 
and  slow  of  heart  to  believe  in  all 
that  the  prophets  have   spoken. 

26  Ought  not  the  Christ  to  have  suf- 
fered these  tilings   and  to  enter 

27  into  his  glory  ?  And  having  begun 
from  Moses  and  from  all  the  pro- 
phets, he  interpreted  to  them  in 


Trpbs  eavTov :  see  Kypke  in  loco. 


s  See  note  to  chap.  xx.  47. 
^  Literally  'is.' 


LUKE  XXIV. 


all  the  scriptures  the  things  con- 

2*  cerning  himself.     And  they  drew 

near  to  the  village  where   they 

were  going,  and  he  made  as  though 

^  he  would  go  farther.     And  they 

constrained  him,  saying,  Stay  with 

us,  for  it  is  toward  evening  and 

the   day   is   declining.      And    he 

3^  entered  into  stay  with  them.  And 

it  came  to  pass  as  he  was  at  table 

with  them,  having  taken  the  bread, 

he  blessed,  and  having  broken  it, 

31  gave  ^  it  to  them.  And  their  eyes 
were  opened,  and  they  recognized 
him.     And   he  disappeared   from 

32  them.  And  they  said  to  one  an- 
other, Was  not  our  heart  burning 
in  us  as  he  spoke  to  us  on  the 
way,  and  as  he  opened  the  scrip- 

33  tures  to  us  ?  And  rising  up  the 
same  hour,  they  returned  to  Jeru- 
salem .  And  they  found  the  eleven , 
and  those  with    them,   gathered 

3*  together,  saying,  The  Lord  is  in- 
deed risen  and  has  appeared  to 

35  Simon.  And  they  related  what 
[had  happened]  on  the  way,  and 
how  he  was  made  known  to  them 

33  in  the  breaking  of  bread.*  As 
they  were  saying  these  things,  heJ 
himself  stood  in  their  midst,  and 
saith  to  them.  Peace  [be]  with  you. 

37  But  they,  being  confounded  and 
being  frightened,  supposed  they 

38  beheld  a  spirit.  And  he  said  to 
them,  Why  are  ye  troubled  ?  and 
why  are  thoughts  rising  in  your 

30  hearts  ?  behold  my  hands  and  my 
feet,  that  it  is  I  myself.  Handle 
me  and  see,  for  a  spirit  has  not 


^  e7ri5i5aj/uLt,  with  the  sense  of  'giving 
it  into  their  hands,' as  a  letter.  He  took 
the  iKnisefathcr's  place,  and  blessed  and 
gave  it  to  them. 

•  Or  '  the  loaf.' 

J  avTo^.    T.R,  reads  'Jesus,'  for  'he:' 


flesh  and  bones  as  ye  see  me  hav- 

^  ing.  And  having  said  this,  he 
shewed  them  [his]  hands  and  [his] 

*i  feet.  But  while  they  yet  did  not 
believe  for  joy  and  were  wonder- 
ing,  he   said  to  them,   Have   ye 

*-  anything  here  to  eat  ?  And  they 
gave**  him  part  of  a  broiled  fish 

*3  and  of  a  honeycomb  ;  and  he  took 

*^  it^  and  ate  before  them.  And  he 
said  to  them,  These  [are]  the  words 
which  I  spoke  to  you  while  I  was 
yet  with  you,  that  all  that  is 
written  concerning  me  in  the  law 
of  Moses  and  prophets  and  psalms 

^•^  must  be  fulfilled.  Then  he  opened 
their  understanding  to  understand 

^  the  scriptures,  and  said  to  them, 
Thus  it  is  written,  and  thus  it 
behoved  the  Christ  to  suffer,  and 
to  rise  from  among  the  dead  the 

^7  third  day ;  and  that  repentance 
and  remission  of  sins  should  be 
preached  in  his  name  to  all  the 
nations,  beginning  at  Jerusalem. 

^-^  And  ye  are  witnesses    of    these 

^9  things.  And  behold,  I  send  the 
promise  of  my  Father  upon  you  ; 
but  do  ye  remain  in  the  city™  till 
ye  be  clothed  with  power  from  on 

50  high.  And  he  led  them  out  as  far 
as  Bethany,  and  having  lifted  up 

51  his  hands,  he  blessed  them.  And 
it  came  to  pass  as  he  was  blessing 
them,  he  was  separated  from  them 
and  was  carried  up  into  heaven. 

5-  And  they,  having  done  him  homage, 
returned  to  Jerusalem  with  great 

53  joy,  and  were  continually  in  the 
temple  praising  and  blessing  God.° 

'ItjctoC?  avTOS- 

''  Again  eTriSifito/mi. 
1  Or  '  took  it  before  them  and  ate.' 
n>  T.  B.  adds  '  of  Jemsalem.' 
«>  T.  E.  adds  '  Amen.' 


GOSPEL    ACCOEDING    TO 


JOHN 


IN  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and 

2  the  Word  was  God.     He'*  was  in 

3  the  beginning  with  God.  All 
things  received  being  through 
him,  and  without  him  not  one 
[thing]  received  being  which  has 
received  being. 

^      In  him  was  Kfe,  and  the  life 

5  was  the  lights  of  men.     And  the 

Kght  appears  in  darkness,  and  the 

darkness  apprehended  it  not. 

^      There  was    a   man  sent  from 

7  God,  his  name  John.     He<=  came 

for  witness,  that  he  might  witness 

concerning  the  light,  that  all  might 

s  beheve  through  him.     He'^  was 

not  the  light,  but  that  he  might 

9  witness  concerning  the  light.  The 

true  light  was  that  which,  coming 

into  the   world,   lightens  ^   every 

10  man.     He  was  in  the  world,  and 

the  world  had  [its]  being  through 


*  It  is  well  to  remark  that  the  intro- 
duction of  the  personal  pronoun  is  so 
universal  in  John,  that  it  is  impossible 
alwaj's  to  give  it  an  emphatic  sense.  I 
have  noted  its  presence  by  this  mark  '  so 
that  each  can  judge  for  himself  when  the 
emphasis  is  not  marked  in  the  translation. 

The  same  spirit  of  emphasis  causes  the 
very  frequent  use  of  e/ceti/o?.  Its  sense  is 
'that,'  contrasted  with  'this,'  hence  is 
emphatic;  as  'that  man,'  in  English, 
sometimes  having  the  sense  of  such  a 
one  as  that.  There  is  a  long  but  not  very 
deep  or  acute  article  of  A.  Buttmann  on 
its  use  in  this  Gospel,  in  Stud.  u.  Krit., 
1S60. 

The  use  of  iVa  for  on  is  another  pecu- 
liarity of  John. 

*■  ovTog.     It  is  emphatic. 

*>  This  latter  is  a  reciprocal  proposition, 
1.6.,  where  the  expressions  are  equivalent. 

*=    OVTO?. 

^  e/ceii'os. 

e  Or  '  is  light  to  every  man.'  Not  '  en- 
lighteneth,'  but   'sheds  its  light  upon.' 


him,  and  the  world  knew  him  not. 

11  He  came  to  his  own,^  and  his  own& 

12  received  him  not ;  but  as  many  as 
received  him,  to  them  gave  he 
[the]  right  to  be  ^  children  of  God, 
to  those  that  believe  on  his  name ; 

13  who  have  been  born,  not  of  blood 
nor  of  flesh's  will  nor  of  man's  will, 
but  of  God. 

1"*  And  the  Word  became  flesh,  and 
dwelt  among  us  (and  we  have  con- 
templated his  glory,  a  glory  as  of 
an  only-begotten  with  a  father), 

la  full  of  grace  and  truth ;  (John 
bears  witness  of  him,  and  has 
cried,  saying.  This  is  he  of  whom 
I  said.  He  that  comes  after  me  is 
preferred  before  me,  for  he  was 

16  before  me;)  for'  of  his  fulness 
we  •  all  have  received,  and  grace 

1"  upon  grace.  For  the  law  was 
given  by  Moses  :  grace  and  truth 
subsistsJ   through  Jesus    Christ. 


Not.  I  judge,  'every  man  coming,  in  spite  ^ 
of  the  ancients.  'Comer  into  the  woild' 
is  a  Rabbinical  expression  for  man,  but 
this  i-efers  to  the  incai-nation,  as  verse  10 
shews.  The  fathers'  view  of  it  was  Pla- 
tonism,  which  John  i-efutes  in  every  point. 
The  introduction  of  av9pu}nov  makes  the 
citing  the  Rabbinical  expression  as  an  ar- 
gument for  the  interpretation,  '  every  one 
coming  into  the  world,'  a  mistake.  For 
the  Rabbis  use  '  comers  into  the  world'  as 
equivalent  to  'man.' 

f  eis  TO.  Uia,  'what  was  his  own,'  but 
used  by  John  in  the  most  general  way 
for  'persons.' 

e  ol  18lol. 

^  yevia-Oai :  to  take  that  place. 

'  T.  R.  reads  'and,'  with  several  autho- 
rities. 

J  '  Have  come,' that  which  not  having 
actually  been  in  being  before  (i.e.,  in  the 
world)  now  begins  to  be  so,  iyepero.  So 
the  Word  'was,'  but  everything  'eyeVero.' 
The  world  e-ye'i/ero  through  him.  He 
eyevero  flesh. 


JOHN  I. 


^8  No  one  has  seen  God  at  any  time ; 
the  only -begotten  Son,  who  is  in'" 
the  bosom  of  the  Father,  he  hath 

^9  declared  liim.  And  this  is  the 
witness  of  John,  when  the  Jews 
sent  from  Jerusalem  priests  and 
Levites  that  they  might  ask  him, 

20  Thou,  who  art  thou  ?  And  he 
acknowledged  and  denied  not,  and 
acknowledged,  I'  am  not  the  Christ. 

21  And  they  asked  him,  What  then  ? 
Art  thou  •  Elias  ?  And  he  says,  I 
am  not.    Art  thou "  the  prophet  ? 

22  And  he  answered,  No.  They  said 
therefore  to  him,  Who  art  thou  ? 
that  we  may  give  an  answer  to 
those  who  sent  us.     What  sayest 

23  thou  of  thyseK  ?  He  said,  I  *  [am] 
[the]  voice  of  one  crying  in  the  wil- 
derness," Make  straight  the  path 
of  [the]  Lord,o  as  said  Esaias  the 

24  prophet.      And    they   were    sent 
23  from  among  p  the  Pharisees.    And 

they  asked  him  and  said  to  him, 
Why  baptizest  thou  then,  if  thou  • 
art  not  the  Christ,  nor  Elias,  nor 

26  the  prophet  ?  John  answered  them 
saying,  I "  baptize  with  water.'i  In 
the  midst  of  you  stands  ■■  whom  ye ' 

27  do  not  know,  he  ^  who  comes  after 
me,  the  string  of  whose  sandal  I  * 

28  am  not  worthy  to  unloose.  These 
things  took  place  in  Bethany,' 
across  the  Jordan,  where  John 
was  baptizing, 

29  On  the  morrow  he'^  sees  Jesus 


•"  6is,  not  ev. 

n  The  Masoretic  Hebrew  connects  'in 
the  wilderness'  with  what  follows.  The 
LXX  does  not. 

o  '  Lord '  has  no  article  here,  which  is 
irregular  in  Greek,  but  I  do  not  doubt  it 
is  in  place  of  the  name  Jehovah,  as  we 
have  seen  already  in  previous  gospels. 

P  T.  R.  reads  '  those  who  were  sent' 

'1  T.  R.  reads,  with  several  copies  and 
It.,  '  But  in  the  midst  of  you  stands  [onej 


coming  to  him,  and  says,  Behold 
the  Lamb  of  God,  who  takes  away 

2"^  the  sin  of  the  world.  He  it  is  of 
whom  I  •  said,  A  man  comes  after 
me  who  takes  a  place  before  me, 

31  because  he  vxis  before  me  ;  and  I ' 
did  not  know  him ;  but  that  he 
might  be  manifested  to  Israel, 
therefore  have  I "  come  baptizing 

22  with  water.  And  John  bore  wit- 
ness, saying,  I  beheld  the  Spirit 
descending  as  a  dove  from  hea- 

^^  ven,  and  it  abode  upon  him.  And 
I  •  knew  him  not ;  but  he  who  sent 
me  to  baptize  with  water,  lie^  said 
to  me.  Upon  whom  thou  shalt  see 
the  Spirit  descending  and  abiding 
on  him,  he  it  is  who  baptizes  with 

31  [the]  Holy  Spirit.  And  I  ■  have 
seen  and  borne  witness  that  this 
is  the  Son  of  God. 

35  Again,  on  the  morrow,  there 
stood  John  and  two  of  liis  disci- 

^  pies.  And,  looking  at  Jesus  as  he 
walked,  he  says.  Behold  the  Lamb 

37  of  God.  And  the  two  disciples 
heard  him  speaking,  and  followed 

38  Jesus.  But  Jesus  having  turned, 
and  seeing  them  following,  saith 
to  them.  What  seek  ye  ?  And 
theij  said  to  him,  Rabbi,  (which, 
being  interi^rcted,  signifies  Teach- 

39  er,)  where  abidest  thou  ?  He  saith 
to  them.  Come  and  see.  They 
went  therefore,''  and  saw  where 
he  abode  ;>'  and  they  abode  with 


whom  j'e  know  not.  He  is  the  one  who 
comes  after  me  who  is  preferred  before 
me,'  (fee. 

■■  ecrrrfKev :    has    taken    his    place    and 
stands. 

»  auTOs. 

t  T.  R.  reads  '  Bethabara.' 

"  T.R.  reads  'John.' 

«  T.  R.  omits  'therefore.' 
y  Literally  '  abides.' 


JOHN  I,  II. 


him  that  day.     ^  It  was  about  the 

^  tenth  hour.  Andrew,  the  brother 
of  Simon  Peter,  was  one  of  the 
two  who  heard  [this]  from  John 

^1  and  followed  him.  He  first  finds 
his  own  brother  Simon,  and  says 
to  him,  We  have  found  the  Mes- 
sias  (which  interpreted  is  » Christ). 

^2  And  he  led  him  to  Jesus.  *>  Jesus 
looking  at  him  said,  Thou'  art 
Simon,  the  son  of  Jonas;  thou" 
shalt  be  called  Cephas  (which  in- 
terpreted is<^  stone^). 

4^  On  the  morrow  he^  would  go 
forth  into  Galilee,  and  Jesvis  finds 
Philip,  and  saith  to  him,  FoUow 

**  me.  And  Philip  was  from  Beth- 
saida,  of  the  city  of  Andrew  and 

^  Peter.  Philip  finds  Nathanael,  and 
says  to  him.  We  have  found  him 
of  whom  Moses  wrote  in  the  law 
and  the  prophets,  Jesus,  [the]  son 
of  Joseph,  who  is  from  Nazareth. 

^  And  Nathanael  said  to  him.  Can 
anything  good  come  out  of  Naza- 
reth.?     Philip  says  to  him,  Come 

*7  and  see.  Jesus  saw  Nathanael 
coming  to  him,  and  saith  of  him. 
Behold  [one]  truly  an  Israelite,  in 

^  whom  there  is  no  guile.  Na- 
thanael says  to  him,  Whence 
knowest  thou  me  ?  Jesus  answer- 
ed and  said  to  him.  Before  that 
Philip  called  thee,  when  thou  wast 
under   the  fig-tree,   I  saw  thee. 

49  Nathanael  answered  and  says  to 
him,  Eabbi,  thou "  art  the  Son  of 
God,  thou  •  art  the  King  of  Israel. 

50  Jesus  answered  and  said  to  him, 
Because  I  said  to  thee,  I  saw  thee 


z  T.E.  adds  'now.'Se. 
a  T.E.  reads  'the  Christ' 
b  T.E.  adds  'and,' Se. 
c  Literally  '  is  interpreted.' 
d  Or  'Peter. 


under  the  fig-tree,  behevest  thou  ? 
Thou  shalt  see  greater  things  than 

51  these.  And  he  saith  to  him.  Verily, 
verily,  I  say  to  you.  Henceforth^ 
ye  shall  see  the  heaven  opened, 
and  the  angels  of  God  ascending 
and  descending  on  the  Son  of  man. 

II.  And  on  the  third  day  a  marriage 
took  place  in  Cana  of  GaUlee,  and 
the  mother  of  Jesus  was  there. 

2  And  Jesus  also  and  his  disciples 

3  were  invited  to  the  marriage.  And 
wine  being  deficient,  the  mother  of 
Jesus  says  to  him.  They  have  no 

4  wine.  Jesus  saith  to  her.  What 
have  I  to  do  with  thee,  woman  ? 

5  mine  hour  has  not  yet  come.  His 
mother  says  to  the  servants. 
Whatever  he  may  say  to  you,  do. 

6  There  were  standing  there  six 
stone  water-vessels,  according  to 
the  purification  of  the  Jews,  hold- 
ing two  or  three  measures  each. 

7  Jesus  saith  to  them.  Fill  the 
water-vessels  with  water.  And 
they  filled  them  up  to  the  brim. 

8  And  he  saith  to  them,  Draw  out 
now,  and  carry  [it]  to  the  feast- 
master.     And  they  carried   [it]. 

9  But  when  the  feast-master  had 
tasted  the  water  wliich  had  been 
made  wine  (and  knew  not  whence 
it  was,^  but  the  servants  knew 
who  drew  the  water),  the  feast- 

10  master  calls  the  bridegToom,  and 
says  to  him,  Every  man  sets  on 
first  the  good  wine,  and  when  men 
have  well  drunk,  then  the  inferior ; 
thou'  hast  kept  the  good  wine  tiU 

11  now.     Thisii  beginning  of  signs 


e  T.  E.  reads  '  Jesus.' 

f  Many  omit  'Henceforth.' 

g  Literally '  is.' 

t  T.  E.  reads  '  the  beginning.' 


JOHN  n,  III. 


did  Jesus  in  Cana  of  Galilee,  and 
manifested  his  glory  ;  and  his  dis- 

12  ciples  beUeved  on  him.  After  this 
he  descended  to  Capernaum,  he 
and  his  mother  and  his  brethren 
and  his  disciples  ;  and  there  they 
abode  not  many  days. 

13  And  the  passover  of  the  Jews 
was  near,  and  Jesus  went  up  to 

1*  Jerusalem.  And  he  found  in  the 
temple**  the  sellers  of  oxen  and 
sheep  and  doves,  and  the  money- 

15  changers  sitting  ;  and,  having 
made  a  scourge  of  small  cords,  he 
cast  them  aU  out  of  the  temple, 
both'  the  sheep  and  the  oxen ;  and 
he  poured  out  the  change  of  the 
money-changers,  and  overturned 

1^  the  tables,  and  said  to  the  sellers 
of  doves,  Take  these  things  hence ; 
make   not  my  Father's  house  a 

I''  house  of  merchandize.  [And]  his 
disciples  remembered  that  it  is 
written.   The   zeal  of  thy  house 

18  devours J  me.  The  Jews  therefore 
answered  and  said  to  him.  What 
sign  shewest  thou  to  us  that  thou 

18  doest  these  things  ?  Jesus  an- 
swered and  said  to  them.  Destroy 
this  temple,"^  and  in  three  days  I 

20  will  raise  it  up.  The  Jews  there- 
fore said.  Forty  and  six  years  was 
this  temple''  building,  and  thou* 
wilt  raise  it  up  in  three   days  ? 

21  But  he^  spoke  of  the  temple''  of 

22  his  body.  When  therefore  he  was 
raised  up  from  among  [the]  dead, 
his  disciples  remembered  that  he 
had  said  this,"*  and  believed  the 


»>  lep<2. 

'  Or  '  .-xiid.' 

J  T.R. 

reads 

'  has  devoured.' 

^  fao?. 

•      CKfll/O?. 

"T.E 

adds 

'tx)  them.' 

»  els. 

scripture  and  the  word  which 
Jesus  had  spoken. 

23  But  when  he  was  in  Jerusalem, 
at  the  passover,  at  the  feast,  many 
believed  on"  his  name,  beholding 

2*  his  signs  which  he  wrought.  But 
Jesus  himself  did  not  trust  him- 
seK  to  them,  because  he  knew  all 

-''  [men]  ;  and  that  he  had  not  need 
that  any  should  testify  of  man, 
for  himself  knew  what  was  in  man. 

III.  But  there  was  a  man  from 
among  the  Pharisees,  his  name 
Nicodemus,  a  ruler  of  the  Jews ; 

2  he  came  to  him"  by  night,  and 
said  to  him,  Eabbi,  we  know  that 
thou  art  come  a  teacher  from 
God,  for  none  can  do  these  signs 
that  thou"  doest  unless  God  be 

3  with  him.  Jesus  answered  and 
said  to  him,  Verily,  verily,  I  say  un- 
to thee.  Except  any  one  be  born 
anewP  he  cannot  see  the  kingdom 

■*  of  God.  Mcodemus  says  to  him, 
How  can  a  man  be  born  being 
old  ?  can  he  enter  a  second  time 
into  the  womb  of  his  mother  and 

^5  be  born  ?  Jesus  answered.  Verily, 
verily,  I  say  unto  thee.  Except 
any  one  be  born  of  water  and  of 
Spirit,  he   cannot  enter  into  the 

6  kingdom  of  God.  That  [which  is] 
born  of  the  flesh  is  flesh ;  and 
that  [which  is]  born  of  the  Spirit 

7  is  spirit.  Do  not  wonder  that  I 
said  to  thee.  It  is  needful  that  ye 

8  should  be  born  anew.  The  wind 
blows  where  it  wiH,  and  thou 
hearest  its  voice,  and  knowest  not 

o  T.  R.  reads  '  to  Jesus.' 

p  It  is  not  only  '  aorain,' but  '  entirely 
afresh,'  as  a  new  .source  ot  life  and  point 
of  departure ;  translated  in  Luke  i.  3, 
'  from  the  very  first.'  It  is  a  new  source 
and  beginning  of  life,  avuBev. 


JOHN  III. 


whence    it  comes   and  where    it 

goes  :  thus  is  every  one  [that  is] 

8  born   of   the   Spirit.    Nicodemus 

answered  and  said  to  him,  How 

10  can  these  things  be  ?  Jesus  an- 
swered and  said  to  him,  Thou '  art 
the  teacher  of  Israel  and  knowest 

11  not  these  things  !  ?  Verily,  verily, 
I  say  unto  thee,  We  speak  that 
which  we  know,  and  we  bear  wit- 
ness of  that  which  we  have  seen, 

12  and  ye  receive  not  our  witness.  If 
I  have  said  the  earthly  things  to 
you,  and  ye  believe  not,  how,  if  I 
say  the  heavenly  things  to  you, 

13  will  ye  believe  ?  And  no  one  has 
gone  up  into  heaven  save  he  who 
came  down  out  of  heaven,  the  Son 

1*  of  man  who  is  in  heaven.  And  as 
Moses  lifted  up  the  serpent  in  the 
wilderness,  thus  must  the  Son  of 

15  man  be  lifted  up,  that  every  one 
who   believes    oni   him   may  not 

16  perish,  buf  have  life  eternal.  For 
God  so  s  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that 
whosoever  believes  on^  him  may 
not  perish,  but  have  life  eternal. 

17  For  God  has  not  sent  his  Son  into 
the  world  that  he  may  judge  the 
world,   but  that  the  world  may 

18  be  saved  through  him.  He  that 
believes  oni  him  is  not  judged; 
but  he  that  believes  not  has  been 
already  judged,  because  he  has 
not  believed  oni  the  name  of  the 

1  ei9,  though  some  read  ev.  s  has  ei?. 
All  have  elg  in  verse  16. 

'  Many  omit  '  nut  perish,  but,*  but  the 
old  versions  have  it  It  is  in  the  next 
verse. 

s  I  have  hesitated  a  mometit  whether 
ovT(i>  referred  to  the  kind  of  love,  the  giv- 
ing of  ^a>T}  aiojvia,  which  precedes,  and  is 
the  great  subject  of  John,  in  contrast  with 
all  earthly  blessings  and  fiivoui-.  Then 
locrre  would  thus  ioe,  that  he  has  loved 
men  in  view  of  eternal  life,  '  so  that '  he 


19  only  begotten  Son  of  God.  And 
this  is  the  judgment,  that  light  is 
come  into  the  world,  and  men  have 
loved  darkness  rather  than  light ; 

20  for  their  works  were  evil.  For 
every  one  that  does  evil  hates  the 
light,  and  does  not  come  to  the 
light  that  his  works  may  not  be 

21  shewn  as  they  are ; '  but  he  that 
practises  the  truth  comes  to  the 
light  that  his  works  may  be 
manifested  that  they  have  been 
wrought  in  God. 

22  After  these  things  came  Jesus 
and  his  disciples  into  the  land  of 
Judffia ;  and  there  he  abode  with 

23  them  and  baptized.  And  John 
also  was  baptizing  in  iEnon,  near 
Salim,  because  there  was  a  great 
deal  of  water  there.  And  they 
came    to    [him]    and    were    bap- 

21^  tized.    For  John  was  not  yet  cast 

25  into  prison.  There  was  then  a 
reasoning  of  the  disciples  of  John 
with  a  Jew"  about  purification. 

26  And  they  came  to  John  and  said 
to  him,  Eabbi,  he  who  was  with 
thee  beyond  the  Jordan,  to  whom 
thou*  barest  witness,  behold,  he 
baptizes,   and   all   come   to    him. 

27  John  answered  and  said,  A  man 
can  receive  nothing  unless  it  be 

28  given  him  out  of  heaven.  Ye' 
yourselves  bear  me  witness  that  I 
said,  I  •  am  not  the  Christ,  but  am 

29  sent  before   him.^     He  that  has 


has  given,  &c.  (See  Acts  xlv.  1.)  For 
ovToi  itself,  Heb.  xii.  21 ;  Gal.  i.  6.  Indeed 
with  uxrre,  'so  much  that'  is  the  regular 
force. 

•■  iKeyxOrj,  a  word  hard  to  translate.  It 
is  to  shew' the  true  character  of  anything, 
so  as  to  convict,  and  hence  reprove  by 
shewing  a  man's  fault  It  is  the  word 
used  in  chap.  xvi.  S  ;  Eph.  v.  13. 

u  T.  E.  reads  'with  the  Jews.' 


JOHN  III,  IV. 


the  bride  is  the  bridegroom ;  but 
the  friend  of  the  bridegroom,  who 
stands  and  hears  him,  rejoices  in 
heart"*  because  of  the  voice  of  the 
bridegroom :  this  my  joy  then  is 

•^^  fulfilled.     He  must  increase,  but 

3^  I  must  decrease.  Ho  who  comes 
from  above  is  above  all.  He  who  -" 
has  his  origin  in  the  earth  is  of 
the  earth,  and  speaks  [as]  of  the 
earth.    He  who  comes  out  of  hea- 

32  ven  is  above  all,  and  what  he  has 
seen  and  has  heard  this  he  testi- 
fies ;    and    no    one    receives   his 

S3  testimony.  He  that  receives  his 
testimony  has  set  to  his  seal  that 

3*  God  is  true ;  for  he  whom  God 
has  sent  speaks  the  words  of  God, 
for  Gody  gives  not  the  Spirit  by 
measure. 

35  The  Father  loves  the  Son,  and 
has  given  all  things  [to  be]  in  his 

3^  hand.  He  that  believes  on  the 
Son  has  Kfe  eternal,  and  he  that 
is  not  subject^  to  the  Son  shall 
not  see  life,  but  the  wrath  of  God 
abides  upon  him. 

IV.  "When  therefore  the  Lord  knew 
that  the  Pharisees  had  heard  that 
Jesus  makes   and  baptizes  more 

2  disciples  than  John,  (however, 
Jesus    himself    did   not  baptize, 

3  but  his  disciples,)  he  left  Judaea 
and  went  away  again "  into  Galilee. 

*  And  he  must  needs  pass  through 
5  Samaria.    He  comes  therefore  to 


«  Literally  '  rejoices  with  joy,'  a  He- 
braism. 

»  Or  '  is  from,'  o  dv  e/c  Trjs  -yrj?.  Christ 
comes  from  above.  The  sense  of  u)v  (k  is 
'  having  by  nature'  his  orii,'in  here  below, 
he  is  of  and  belongs  to  the  earth.  'Of 
is  characteristic. 

y  Many  read  '  He  gives.' 

»  Or  '  believes  not  on,'  aTrei9i!ip.  It  is 
the  obedience  of  submission  to  bis  person, 
not  practical  obedience  to  his  commands, 
whatever  proof  this  may  be  of  the  other  ; 


a  city  of  Samaria  called  Sychar, 
near  to  the  land  which  Jacob  gave 
^  to  his  son  Joseph.  Now  a  foun- 
tain ^  of  Jacob's  was  there ;  Jesus 
therefore,  being  wearied  with  the 
way  he  had  come,  sat  just  as  he 
was  '^  at  the  fountain.  It  was  about 

7  the  sixth  hour.  A  woman  cornea 
out  of  Samaria  to  draw  water. 
Jesus   saith  to   her.  Give   me  to 

8  drink  (for  his  disciples  had  gone 
away  into  the  city  that  they  might 

0  buy  provisions).  The  Samaritan 
woman  therefore  says  to  him.  How 
dost  thou,"  being  a  Jew,  ask  to 
drink  of  me  who  am  a  Samaritan 
woman  ?  for  Jews  have  no  inter- 
im course  with  Samaritans.  Jesus 
answered  and  said  to  her.  If  thou 
knewest  the  gift  of  God,  and  who 
it  is  that  says  to  thee.  Give  me  to 
drink,  thou '  wouldest  have  asked 
of  him,  and  he  would  have  given 

11  thee  living  water.  The  woman 
says  to  him,  Sir,  thou  hast  nothing 
to  draw  with,  and  the  weU  is  deep ; 
whence  then  hast  thou  the  living 

12  water  ?  Art  thou  •  greater  than 
our  father  Jacob,  who  gave  us  the 
well,  and  drank  of  it  himself,  and 

13  his  sons,  and  his  cattle  ?  Jesus 
answered  and  said  to  her,  Every 
one  who  drinks  of  this  water  shall 

1*  thirst  again ;  but  whosoever  drinks 
of  the  water  which  I*  shall  give 
him  shall  never  thirst  for  ever,** 


but  it  is  not  exactly  the  same  thing  as 
believing  on  him  as  an  object  revealed  in 
grace. 

»  Many  omit  'again.' 

b  I  say  'fount;iin,'  because  another  word 
is  used  for  '  well,'  iu  which  the  spring 
was :  and  this  word  is  used  for  what 
springs  up  as  life  in  the  renewed  man. 

<:  Literally  'thus.'  Compare  I  Corin- 
thians vii.  26. 

«•  '  Never  thirst  for  ever '  is  a  little  awk- 
ward, but  '  never  thirst '  is  too  vague  ;  it 


JOHN  IV. 


but  the  water  which  I  shall  give 
him  shall  become  in  him  a  foun- 
tain of  water,  springing  up  into 

^5  eternal  life.  The  woman  says  to 
him,  Sir,  give  me  this  water,  that 
I  may  not  thirst  nor  come  here  to 

IS  draw.  Jesus  saith  to  her,  Go,  call 

17  thy  husband,  and  come  here.  The 
woman  answered  and  said,  I  have 
not  a  husband.  Jesus  saith  to  her. 
Thou  hast  well  said,  I  have  not  a 

IS  husband ;  for  thou  hast  had  five 
husbands,  and  now  he  whom  thou 
hast  is   not   thy  husband  :    this 

19  thou  hast  spoken  truly.  The  wo- 
man says  to  him.  Sir,  I  see  that 

2<>  thou.  •  art  a  prophet.  Our  fathers 
worshipped  in  this  mountain,  and 
ye*  say  that  in  Jerusalem  is  the 
place  where  one   must  worship. 

21  Jesus  saith  to  her.  Woman,  be- 
lieve me,  [the]  hour  is  coming  when 
ye  shall  neither  in  this  mountain 
nor  in  Jerusalem  worship  the  Fa- 

22  ther.  Ye  *  worship  ye  know  not 
what :  we  *  worship  what  we  know, 

23  for  salvation  is  of  the  Jews,  But 
[the]  hour  is  coming  and  now  is, 
when  the  true  worshippers  shall 
worship  the  Father  in  spirit  and 
truth ;  for  also  the  Father  seeks 

24  such  as  his  worshippers.  God  is 
a  spirit,  and  they  who  worship 
him  must  worship  in   spirit  and 

25  truth.  The  woman  says  to  him, 
I  know  that  Messias  is  com- 
ing, who  is  called  Christ;  when 
?iee    comes    he   will    tell    us    all 

26  things.   Jesus  saith  to  her,  I*  who 

27  speak  to  thee  am  he.    And  upon 


may  be  to  our  minds  much  as  a  present 
thing  for  this  life.      Ov  |u,rj  ets  rbv  alUva  is 
strong  in  negation,  and  expresses  lasting 
for  ever, 
e  CKelvos. 


this  came  his  disciples,  and  won- 
dered that  he  spoke  with  a  woman ; 
yet  no  one  said,  What  seekest 
thou  ?  or,  Why  speakest  thou 
with  her  ?  The  woman  then  left 
her  waterpot  and  went  away  into 
the  city,  and  says  to  the  men, 
Come,  see  a  man  who  told  me 
all  things  I  had  ever  done :  is 
not  he  f  the  Christ  ?  They  went  s 
out  of  the  city  and  came  to  him. 

Bufi  meanwhile  his  disciples 
asked  him,  saying,  Eabbi,  eat. 
But  he  said  to  them,  I  •  have  food 
to  eat  which  ye "  do  not  know.  The 
disciples  therefore  said  to  one 
another.  Has  any  one  brought  him 
[anything]  to  eat.P  Jesus  saith 
to  them.  My  food  is  that  I  should 
do  the  will  of  him  that  has  sent 
me,  and  that  I  should  finish  his 

'  work.  Do  not  ye  *  say,  that  there 
are  yet  four  months  and  the  har- 
vest comes  ?  Behold,  I  say  to  you, 
Lift  up  your  eyes  and  behold  the 
fields,  for  they  are  already  white 

'  to  harvest.  ■  He  that  reaps  re- 
ceives wages  and  gathers  fruit 
unto  life  eternal,  that  both  he  that 
sows  and  he  that  reaps  may  re- 

■  joice  together.  For  in  this  is 
[verified]  the  trueJ  saying.  It  is 
one  who  sows  and  another  who 

'  reaps.  I  *  have  sent  you  to  reap 
that  on  which  ye '  have  not  la- 
boured; others  have  laboured,  and 
ye  •  have  entered  into  their  labours. 

'  But  many  of  the  Samaritans  of 
that  city  believed  on  him  because 
of  the  word  of  the  woman,  who 


g  T,K.  adds  'therefore.' 
^  Many  leave  out  'but.' 
i  T.  K.  adds  '  and.' 

J  Some  would  leave  out  the  article  :  it 
then  reads  '  is  the  saying  true.' 


JOHN  IV,  V. 


bore  witness,  He  told  me  all  things 

40  that  I  had  ever  done.  When 
therefore  the  Samaritans  came  to 
him  they  asked  him  to  abide  with 
them,  and  he  abode  there  two  days. 

41  And  more  a  great  deal  believed 

42  on  account  of  his  word.  And  they 
said  to  the  woman,  [It  is]  no  longer 
on  account  of  thy  saying  that  we 
believe,  for  we  have  heard  him 
ourselves,  and  we  know  that  this 
is  indeed  the  Saviour  of  the  world. J 

43  But  after  the  two  days  he  went 
forth  thence  and  went  away''  into 

44  Galilee,  for  Jesus  himself  bore 
witness   that  a    prophet  has   no 

43  honour  in  his  own  country.  When 
therefore  he  came  into  Galilee, 
the  Galileans  received  him,  having 
seen  aU  that  he  had  done  in  Jeru- 
salem during  the  feast,  for  they 

4«  also  went  to  the  feast.  '  He  came 
therefore  again  to  Cana  of  Galilee, 
where  he  made  the  water  wine. 
And  there  was  a  certain  courtier 
in  Capernaum  whose  son  was  sick. 

47  He,™  having  heard  that  Jesus  had 
come  out  of  Judaea  into  Galilee, 
went  to  him  and  asked  him  that 
he  would  come  down  and  heal  his 

48  son,  for  he  was  about  to  die.  Jesus 
therefore  said  to  him.  Unless  ye 
see  signs  and  wonders  ye  will  not 

49  believe.  The  courtier  says  to 
him.  Sir,  come  down  ere  my  child 

50  die.  Jesus  saith  to  him.  Go,  thy 
son  Uves.  And  the  man  believed 
the  word  which  Jesus  said  to  him, 

51  and  went  his  way.    But  already, 


j  Many  add  'the  Christ.' 

k  Many  omit  '  and  went  away.' 

1  T.E.  reads  'Jesus.' 

™    OVTOS. 

n  See  LXX,  Nehemiah  iii.  1. 

o  T.  R.  adds  '  great." 

p  Many  leave  out  what  is  enclosed  in 


as  he  was  going  down,  his  servants 
met  him  and  brought  him  word, 
■'-  saying.  Thy  child  Kves.  He  in- 
quired therefore  from  them  the 
hour  at  which  he  got  better.  And 
they  said  to  him.  Yesterday  at  the 
seventh  hour  the  fever  left  him. 

53  The  father  therefore  knew  that  it 
was  in  that  hour  in  which  Jesus 
said  to  him.  Thy  son  Hves.  And 
he  believed,  himself  and  his  whole 

54  house.  This  second  sign  again 
did  Jesus,  being  come  out  of 
Judaea  into  Galilee. 

V.  After  these  things  was  a  feast  of 
the  Jews,  and  Jesus  went  up  to  Je- 

2  rusalem.  Now  there  is  in  Jerusa- 
lem, at  the  sheepgate,"  a  pool.which 
[is]  called  in  Hebrew,  Bethesda, 

3  having  five  porches.  In  these  lay 
a  "  multitude  of  sick,  blind,  lame, 
withered,  [awaiting  the  moving  of 

4  the  water.  For  an  angel  descend- 
ed at  a  certain  season  in  the  pool 
and  troubled  the  water.  Whoever 
therefore  first  went  in  after  the 
troubling  of  the  water  became 
well,  whatever  disease  he  laboured 

5  under.p]  But  there  was  a  certain 
man  there  who  had  been  suffering 
under  hisi  infirmity  thirty  and"" 

6  eight  years.  Jesus  seeing  this 
[man]  lying  [there],  and  knowing 
that  he  was  [in  that  state]  now  a 
great  length  of  time,  saith  to  him, 

7  Wouldest  thou  become  well  ?  The 
infirm  [man]  answered  him,  Sir, 
I  have  not  a  man,  in  order,  when 
the  water  has  been  troubled,  to 


brackets.  D  and  Brix.  only  from  '  For.' 
s,  B,  C  have  it  not.  Save  Brix.  the  Latins 
have,  and  A,  but  in  A  some  one  has  doited 
it.  S\  r.  is  uncertain.  Leusden  has  it  in 
his  edition.     See  Griusbach. 

1  T.  11.  omits  '  his.' 

>■  T.  R.  omits  '  and.' 


JOHN  y. 


cast  m3  into  the  pool ;  but  while 
I  •   am    coming  another  descends 

^  before  me.  Jesus  saith  to  him, 
Arise,    take    up    thy   couch    and 

^  walk.  And  immediately  the  man 
became  well,  and  took  up  his 
couch  and  walked :   and  on  that 

10  day  was  sabbath.  The  Jews  there- 
fore said  to  the  healed  [man],  It 
is   sabbath,   it  is   not    permitted 

11  thee  to  take  up  thy  couch.  He 
answered  them,  He  that  made  me 
well,  hes  said  to  me,  Take  up  thy 

12  couch  and  walk.  They  asked  him 
therefore,  "WTio  is  the  man  who 
said  to  thee,  Take  up  thy  couch 

13  and  walk  ?  But  he  that  had  been 
healed  knew  not  who  it  *  was,  for 
Jesus    had    shdden    away,  there 

1*  being  a  crowd  in  the  place.  After 
these  things  Jesus  finds  him  in 
the  temple,  and  said  to  him.  Be- 
hold, thou  art  become  well :  sin  no 
more,  that  something  worse  do  not 

15  happen  to  thee.  The  man  went 
away  and  told  the  Jews  that  it 
was  Jesus  who  had  made  him  well. 

18  And  for  this  the  Jews  persecuted 
Jesus  [and  sought  to  kill  him]," 
because  he  had  done  these  things 

17  on  sabbath.  But  Jesus  answered 
them,  My  Father  worketh  hitherto 

18  and  I  ■  work.  For  this  therefore 
the  Jews  sought  the  more  to  kill 
him,  because  he  had  not  only 
violated  the  sabbath,  but  also  said 
that  God  was  his  own  Father, 
making  himseK  equal  with  God. 

19  Jesus  therefore  answered  and  said 
to  them,  Verily,  verily,  I  say  to 
you,  The  Son  can  do  nothing  of 
himself  save  whatever  he  sees  the 

*  According  to  Greek  idiom,  frequent 
here,  literally  '  who  it  is.' 


Father  doing :  for  whatever  things 
he^   does,   these   things   also  the 

20  Son  does  in  like  manner.  For  the 
Father  loves  the  Son  and  shews 
him  all  things  which  he  himself 
does  ;  and  he  will  shew  him  greater 
works  than  these,  that  ye "  may 

21  wonder.  For  even  as  the  Father 
raises  up  the  dead  and  quickens 
[them],  thus  the  Son  also  quickens 

22  whom  he  will ;  for  neither  does 
the  Father  judge  any  one,  but  has 
given  all  judgment  to  the  Son ; 

23  that  all  may  honour  the  Son,  even 
as  they  honour  the  Father.  He 
who  honours  not  the  Son  honours 
not  the  Father  who  has  sent  him. 

24  Yerily,  verily,  I  say  unto  you,  that 
he  that  hears  my  word,  and  be- 
lieves him  that  has  sent  me,  has 
life  eternal,  and  does  not  come 
into  judgment,  but  is  passed  out 

25  of  death  into  life.  Verily,  verily,  I 
say  to  you,  that  an  hour  is  coming, 
and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God, 
and  they  that  have  heard   shall 

26  Live,  For  even  as  the  Father  has 
life  in  himseK,  so  he  has  given  to 
the  Son  also  to  have  life  in  him- 

27  self,  and  has  given  him  authority 
to  execute  judgment  also,  because 

28  he  is  Son  of  man.  Wonder  not  at 
this,  for  an  hour  is  coming  in 
which  aU  who  are  in  the  tombs 

29  shall  hear  his  voice,  and  shall  go 
forth ;  those  that  have  practised 
good,  to  resurrection  of  life ;  and 
those  that  have  done  evil,  to  re- 

30  surrection  of  judgment.  I '  cannot 
do  anything  of  myself ;  as  I  hear, 
I  judge,  and  my  judgment  is  righ- 


»  Many   omit    these    words,    perhaps 
rightly. 


JOHN  V,  VI. 


teous,  because  I  do  not  seek  my 
will,  but  tbe  will  of  him^  that  has 

31  sent  me.  If  I '  bear  witness  con- 
cerning myself,  my  witness  is  not 

32  true.  It  is  another  who  bears 
witness  concerning'  me,  and  I 
know  that  the  witness  which  he 

33  bears  concerning'  me  is  true.  Ye " 
have  sent  unto  John,  and  he  has 

3^  borne  witness  to  the  truth.  But 
I"  do  not  receive  witness  from  man, 
but  I  say  this  that  ye  might  be 

35  saved.  He  "  was  the  burning  and 
shining'^  lamp,  and  ye"  were  will- 
ing for  a  season  to  rejoice  in  his 

36  light.  But  I  ■  have  the  witness 
[that  is]  greater  than  [that]  of 
John;  for  the  works  which  the 
Father  has  given  me  that  I 
should  complete  them,  the  works 
themselves  which  I '  do,  bear  wit- 
ness concerning  me  that  my  Father 

37  has  sent  me.  And  the  Father  who 
has  sent  me,  himself  >'  has  borne 
witness  concerning  me.  Ye  have 
neither  heard  his  voice  at  anytime, 

38  nor  have  seen  his  shape,  and  ye 
hare  not  his  word  abiding  in  you; 
for  whom  lie^  hath  sent,  him  ye"  do 

39  not  believe.  Ye  search^  the  scrip- 
tures, for  ye"  think  that  in  them 
ye  have  life  eternal,  and  they  [it 
is]  which  bear  witness  ^  concerning 

40  me ;  and  ye  will  not  come  to  me 

41  that  ye  might  have  life.    I  do  not 

42  receive  glory  from  men,  but  I 
know  you  that  ye  have  not  the 

43  love  of  God  in  you.''  I  •  am  come 
in  my  Father's  name,  and  ye  re- 


ceive me  not ;  if  another  come  in 
his  own  name,  him  ye  will  receive. 

44  How  can  ye"  believe  who  receive 
glory  one  of  another,  and  seek  not 
the  glory  which  [comes]  from  God 

45  alone  ?*=  Think  not  that  I'  will 
accuse  you  to  the  Father :  there 
is  [one]  who  accuses  you,  Moses, 

4<J  on  whom  ye "  trust :  for  if  ye  had 
believed  Moses,  ye  would  have 
believed  me,  for  hc  wrote  of  me. 

4"  But  if  ye  do  not  believe  his  ^ 
writings,  how  shall  ye  believe  my 
words  ? 

VI.  After  these  things  Jesus  went 
away  beyond  the  sea  of  Galilee, 

2  [or]  of  Tiberias,  and  a  great  crowd 
followed  him  because  they  saw  the^ 
signs  which  he  wrought  upon  the 

3  sick.  And  Jesus  went  up  into 
the  mountain,'  and  there  sat  with 

4  his  disciples  ;  but  the  passover, 
the  feast  of  the  Jews,  was  near. 

5  Jesus  then,  lifting  up  his  eyes  and 
seeing  that  a  great  crowd  is  com- 
ing to  him,  saith  to  Philip,  Whence 
shall  we  buy  loaves  that  these 

6  may  eat  ?  But  this  he  said  try- 
ing him,  for  hes^  knew  what  he  was 

7  going  to  do.  Philip  answered 
him.  Loaves  for  two  hundred  de- 
narii are  not  sufficient  for  them, 
that  each  ••  may  have  some  little 

8  [portion].  One  of  his  disciples, 
Andrew,  Simon  Peter's  brother, 

0  says  to  him.  There  is  a  little  boy 
here  who  has  five  barley  loaves 
and  two  small  fishes ;  but  this, 

10  what  is  it  for  so  many  ?     And 


V  T.  R.  reads  'the  Father.' 
"  eKeicos. 

»  <f)atVcoi/,  literally  'appearing.' 
y  Some  read  'he.' 

«  Or  '  Search  :'  but  in  neither  case  is  it 
a  command  ;  it  is  an  appeal. 
»  Or  '  are  the  witnes.s-bearers.' 


Or  '  the  only  God.' 


"    EKfU'OV. 

e  T.  R.  reads 


TO  opos,  the  mountain  country. 


K  avTOS. 

h  T.il.adds 


of  them.' 


JOHN  VI. 


Jesus  said,  Make  the  men  sit 
down.  Now  there  was  much  grass 
in  the  place :  the  men  therefore 
sat   down,  in  number  about  five 

11  thousand.  And'  Jesus  took  the 
loaves,  and  having  given  thanks, 
distributed  [them]J  to  those  that 
were  set  down ;  and  in  like  man- 
ner of  the  small  fishes  as  much  as 

12  they  would.  When  therefore  they 
had  been  filled,  he  saith  to  his 
disciples.  Gather  together  the 
fragments  which  are  over  and 
above,  that  nothing  may  be  lost. 

13  They  gathered  [them]  therefore 
together,  and  filled  twelve  large 
baskets  full  of  fragments  of  the 
five  barley  loaves,  which  were 
over  and  above  to  those  that  had 

14  eaten.  The  men  therefore,  hav- 
ing seen  the  sign  which  Jesus  had 
done,  said,  This  is  truly  the  pro- 
phet which   is   coming    into   the 

15  world.  Jesus  therefore,  knowing 
that  they  were  going  to  come  and 
seize  him,  that  they  might  make 
[him]  ^  king,  departed  again  to  the 

18  mountain  himseK  alone.  But  when 
evening  was  come,  his  disciples 

17  went  down  to  the  sea,  and  having 
gone  on  board  ship,  they  went 
over  the  sea  to  Capernaum.  And 
it  had  already  become  dark,  and 

18  Jesus  had  not  come  to  them,  and 
the  sea  was  agitated  by  a  strong 

19  wind  blowing.  Having  rowed  then 
about  twenty-five  or  thirty  stadia, 
they  see  Jesus  walking  on  the 
sea,  and  coming  near  the  ship,  and 

20  they  were   frightened.      But    he 


i  Many  read  '  Jesus  then  :'  s  does  not. 
i  T.  R.  adds  'to  the  disciples,  and  the 
disciples.' 
k  T.  K.  has  avTov  in  text. 
'  Many  read  'saw'  for  '  having  seen.' 
"»  I  have  omitted  'one,'  of  the  T.  R.,  be- 


saith  to  them.  It  is  I  • :   be  not 

21  afraid.  They  were  willing  there- 
fore to  receive  him  into  the  ship ; 
and  immediately  the  ship  was  at 

22  the  land  to  which  they  went.  On 
the  morrow  the  crowd  which  stood 
the  other  side  of  the  sea,  having 
seeni  that  there  was  no  other 
little  ship  there  except  that'"  into 
which  the  disciples  had  got,  and 
that  Jesus  had  not  got  with  his 
disciples  into  the  ship,  but  that 
his  disciples  had  gone  away  alone ; 

23  (but  other  little  ships  out  of  Ti- 
berias came  near  to  the  place 
where  they  ate  bread  after  the 

24  Lord  had  given  thanks ;)  when 
therefore  the  crowd  saw  that 
Jesus  was"  not  there,  nor  his  dis- 
ciples, they  got*^  into  the  ships, 
and  came  to  Capernaum,  seeking 

25  Jesus.  And  having  found  him 
the  other  side  of  the  sea,  they 
said  to  him,  Eabbi,  when  art  thou 

26  arrived  here  P  Jesus  answered 
them  and  said,  Verily,  verily,  I 
say  to  you,  Ye  seek  me,  not  be- 
cause ye  have  seen  the  signs,  but 
because    ye    have   eaten  of    the 

27  loaves  and  been  filled.  Work  not 
[for]  the  food  which  perishes,  but 
[for]  the  food  which  abides  unto 
life  eternal,  which  the  Son  of  man 
shall  give  to  you ;  for  him  p  has 
the    Father  sealed,    [even]   God. 

28  They  said  therefore  to  him,  What 
should  we  do  that  we  may  work 

29  the  works  of  God  ?  Jesus  an- 
swered and  said  to  them,  This  is 
the  work  of  God,  that  ye  believe 


cause  s,  Syr.,  which  agree  otherwise  with 
T.  R.,  have  it  not.   Verc.  has  una,  not  ilia. 

°  Literally  '  is.' 

o  T. R.adds  'themselves  also'  instead  of 
preceding  'they.' 

p  toCtov. 


JOHN  VI. 


80  on  liim  whom  he  hath  sent.  They 
said  therefore  to  him,  What  sign 
then  dost  thou "  do  that  we  may  see 
and  believe  thee  ?  what  dost  thou 

31  work  ?  Our  fathers  ate  the  manna 
in  the  wilderness,  as  it  is  written, 
He  gave  them  bread  out  of  heaven 

32  to  eat.  Jesus  therefore  said  to 
them,  Verily,  verily,  I  say  to  you, 
[It  is]  not  Moses  that  has  given  you 
the  bread  out  of  heaven  ;  but  my 
Father  gives  you  the  true  bread 

33  out  of  heaven.  For  the  bread  of 
God  is  he  who  comes  down  out  of 
heaven  and  gives  life  to  the  world. 

3^  They  said  therefore  to  him,  Lord, 

35  ever  give  to  us  this  bread.  And 
Jesus  said  to  them,  I  ■  am  the 
bread  of  life :  he  that  comes  to 
me  shall  never?  hunger,  and  he 
that  beheves   on  me  shall  never 

36  thirst  at  any  time.  But  I  have 
said  to  you,  that  ye  have  also  seen 

3'  me  and  do  not  believe.  All  i  that 
the  Father  gives  me  shall  come  to 
me,  and  him  who  comes  to  me  I 

38  will  not  at  all  cast  out.  For  I  am 
come  down  from  ■■  heaven,  not  that 
I  should  do  my  will,  but  the  will 

39  of  him  that  has  sent  me.  And 
this  is  the  will  of  him^  that  has 
sent  me,  that  of  all  that  he  has 
given  me  I  should  lose  nothing, 
but  should  raise  it  up  at  the  last 

^  day.     For '   this    is    the  will    of 


my  Father,'^  that  every  one  who 
sees  the  Son,  and  believes  on  him, 
should  have  life  eternal;  and  I* 
will  raise  him  up  at  the  last  day. 

^1  The  Jews  therefore  murmured 
about  him,  because  he  said,  I  •  am 
the  bread  which  has  come  down 

*  out  of  heaven.  And  they  said, 
Is  not  this  Jesus  the  son  of 
Joseph,  whose  father  and  mo- 
ther we  •  have  known  ?  how  then 
does  he'^    say,   I  am  come  down 

*3  out  of  heaven  ?  Jesus  there- 
fore answered  and  said  to  them, 
Murmiu'  not  among  yourselves. 

^"^  No  one  can  come  to  me  except  the 
Father  who  has  sent  me  draw 
him,  and  I  *  will  raise  him  up  in* 

^  the  last  day.  It  is  written  in 
the  prophets.  And  they  shall  be 
all  taught  of  God.  Every  onex 
that  has  heard  from^  the  Father 
[himself],    and   has    learned   [of 

^  him]  comes  to  me ;  not  that  any 
one  has  seen  the  Father  except  he 
who  is  of  God,  he "  has  seen  the 

^^  Father.  Verily,  verily,  I  say  to 
you.  He  that  believes  on  me  has 

^  Life  eternal.    I  *  am  the  bread  of 

*8  life.    Your  fathers  ate  the  manna 

^  in  the  wilderness  and  died.  This 
is  the  bread  which  comes  down 
out  of  heaven,  that  one  may  eat 

51  of  it  and  not  die.  I  *  am  the  living 
bread  which  has  come  down  out 


P  oil  fiTj  strengthens  the  negative;  in 
sense,  vdjiroTe,  'at  any  time,"  applies  to 
both  parts  of  the  sentence. 

1  nav,  neuter :  often  so  used  in  John : 
'whatever.' 

'  T.B.  reads  'out  of,'  &c. 

»  T.  B.  reads  '  the  Father.' 

t  T.  K.  reads  'and,'  or  '  but,'  Se. 

»  Many  read  'him  that  sent  me.'  Some 
add  'that  sent  me'  to  'my  Father.' 

"  o5to5. 

"  Many  omit  'therefore.' 


*  T.  R.  omits  '  in.' 

y  T.  R.  adds  '  therefore.' 

'  1  am  not  quite  content  with  this,  but 
in  the  phrase  'heard  of  the  Father  and 
learned  [from  him],'  'heard of  is,  to  say  the 
least,  ambiguous  in  English.  It  is  what 
is  received  directly  from  himself,  napa 
with  a  genitive,  the  same  word  as  'of 
God  in  what  follows.  I  add  'himself 
that  its  immediateness  may  be  felt,  wliich 
is  the  point  of  the  sentence. 


JOHN  VI,  VII. 


of  heaven  :  if  any  one  shall  have 
eaten  of  this  bread,  he  shall  live 
for  ever;  but  the  bread  withal" 
which  I"  shall  give  is  my  flesh, 
which  I  •  will  give  for  the  life  of 

52  the  world.  The  Jews  therefore 
contended  among  themselves,  say- 
ing,  How  can   he   give  ns  tins'* 

53  flesh  to  eat  ?  Jesus  therefore 
said  to  them,  Verily,  verily,  I  say 
unto  you,  Unless  ye  shall  have 
eaten  the  flesh  of  the  Son  of  man, 
and  drank  his  blood,  ye  have  no 

5*  life  in  yourselves.  He  that  eats 
my  flesh  and  drinks  my  blood  has 
life  eternal,  and  I '  will  raise  him 

55  up  at  the  last  day ;  for  my  flesh 
is  truly  <^  food  and  my  blood  is 

56  truly'-"  drink.  He  that  eats  my 
flesh  and  drinks  my  blood  dwells 

57  in  me  and  I  *  in  him.  As  the  living 
Father  has  sent  me  and  I  •  live  on 
account''  of  the  Father,  he  also 
who   eats   me    shall   live  also  on 

3^  account''  of  me.  This  is  the 
bread  which  has  come  down  out 
of  heaven.  Not  as  the^  fathers 
ate  and  died  :  he  that  eats 
this    bread    shall   live   for  ever. 

59  These  things  he  said  in  [the]  syna- 
gogue,   teaching    in    Capernaum. 

^  Many  therefore  of  his  disciples 
having  heard  [it]  said.  This  word 

6'  is  hard  ;  who  can  hear  it  ?  But 
Jesus,  knowing  in  himself  that  his 


a  Koi  8e. 

b  Or  '  flesh,'  rqv  crap/ca. 

=  Some  read  '  true.' 

<i  8id  with  the  accusative  is  not  simply 
'by '  or  '  through,'  and  here  it  is  evidcDt 
that  it  is  important  to  be  accurate.  Still 
I  am  not  content  with  'on  account  of,' 
because  in  English  it  may  be  taken  to 
m^an  '  in  view  of,'  '  for  the  advantage  of,' 
as  the  end,  which  I  do  not  believe  to  be 
the  sense  of  the  passage  ;  but  '  by  reason 
of  what  the  Father  is  and  his  living :' 
perhaps  'by  reason  of,'  'because  of;'  that 


disciples  murmur  concerning  tliis, 

said  to  them.   Does   this  offend 

6-  you  ?    If  then  ye  see  the  Son  of 

man  ascending  up  where  he  was 

63  before  ?  It  is  the  Spirit  quickens, 
the  flesh  profits  nothing  :  the 
words  which  I  •  have  spoken  ^  unto 

64  you  are  spirit  and  are  life ;  but 
there  are  some  of  you  who  do  not 
beheve.  For  Jesus  knew  from 
the  beginning  who  they  were  who 
did  not  believe,  and  who  would 

65  deliver  him  up.  And  he  said, 
Therefore  said  I  unto  you,  that 
no  one  can  come  to  me  unless  it 
be  given  to  him  from  the  s  Father, 

66  From  that  [time]  many  of  his 
disciples    went    away    back  and 

67  walked  no  more  with  him.  Jesus 
therefore  said  to  the  twelve,  Will'' 

6s  ye  •  also  go  away  ?  Simon  Peter' 
answered  him.  Lord,  to  whom 
shall   we   go  ?   thou   hast    words 

69  of  life  eternal ;  and  we  *  have  be- 
lieved and  known  that  thou  *  art 

'6  the  holy  oneJ  of  ^  God.    Jesus  an- 

•  swered  them.  Have  not  I '  chosen 
you  the  twelve  ?  and  of  you  one  is 

71  a  devil.  He  spoke  of  Jvidas  [the 
son]  of  Simon,  Iscariote,  for  he' 
[it  was  who]  should  deliver  him 
up,  being  one  of  the  twelve. 

VII.  And  after  these  things  Jesus 
walked  in  Galilee,  for  he  would 
not  walk  in   Judasa  becaxise  the 


is,  'I  live  by  reason  of  his  being  and 
living.' 

e  T.  R.  reads  '  as  your  fathers  ate  the 
manna  and  died.' 

<■  T.  11.  reads  '  speak.' 

e  T.  R.  reads  '  my.' 

^  OeXere,  not  simply  the  act,  but  the 
will  to  do  it :  '  is  it  your  will  or  disposi- 
tion,' '  are  ye  also  disposed,  to  go  away  ?' 

>  T.  R.  adds  therefore.' 

J  T.  R.  reads  '  the  Christ  the  Son.' 

kT.  R.  adds  'living.' 

1    OUTOS. 


JOHN  VII. 


2  Jews  sought  to  kill  him.  Now 
the  tabernacles,  the  feast  of  the 

3  Jews,  was  near.  His  brethren 
therefore  said  to  him,  Remove 
hence  and  go  into  Judaea,  that  thy 
disciples  also  may  see  thy  works 

^  which  thou  doest ;  for  no  one  does 
anything'  in  secret  and  himself 
seeks  to  be  known  in  public.  If 
thou  doest  these  things,  manifest 

5  thyself  to  the  world  :  for  neither 
did  his  brethren  believe  on  him. 

^  Jesus  therefore  saith  unto  them, 
My  time  is  not  yet  come,  but  your 

"  time  is  always  ready.  The  world 
cannot  hate  you,  but  me  it  hates, 
because  I  •  bear  witness  concerning 

8  it  that  its  works  are  evil.  Ye,'  go 
ye  up  to  this  feast.  I  *  go  not  up  "' 
to  this  feast,  for  my  time  is  not 

»  yet  fulfilled.  Having  said  these 
things  to  them  he  abode  in  Gali- 
^0  lee.  But  when  his  brethren  had 
gone  up,  then  he  himself  also 
went  up  to  the  feast,  not  openly, 
11  but  as  in  secret.  The  Jews  there- 
fore sought  him  at  the  feast,  and 
1- said.  Where  is  he?"  And  there 
was  much  murmuring  concerning 
him  among  the  crowds.  Some 
said,  He  is  [a]  good  [man]  ;  others 
said,  No ;  but  he  deceives  the 
1-5  crowd.  However  no  one  spoke 
openly  concerning  him  on  account 
of  [their]  fear  of  the  Jews. 

1*  But  when  it  was  now  the  middle 
of  the  feast,  Jesus  went  up  into 

1-^  the  temple  °  and  taught,  p  The  Jews 
therefore  wondered,  saying,  How 
knows   this   man   letters,  having 


">  T.  R.  adds  '  yet. ' 
"  e/ceii/cs,  that  oaan 

0  Ifpnv. 

p  T.  R.  reads  '  and  the  Jews.' 

1  T.  E.  omits  '  therefore.' 

'  Many  leave  out  'and  said.'    A,  C  fail 


1^  never  learned  ?  Jesus  therefore i 
answered  them  and  said.  My  doc- 
trine is  not  mine,  but   [that]   of 

17  him  that  has  sent  me.  If  any  one 
desire  to  practise  his  will,  he  shall 
know  concerning  the  doctrine, 
whether  it  is  of  God,  or  [that]  I ' 

15  speak  from  myself.  He  that  speaks 
from  himself  seeks  his  own  glory  ; 
but  he  that  seeks  the  glory  of  him 
that  has  sent  him,  he  is  true,  and 
unrighteousness   is    not  in  him. 

19  Has  not  Moses  given  you  the  law, 
and  no  one  of  you  practises  the 
law  ?    Why  do    ye  seek  to  kill 

20  me  ?  The  crowd  answered  and 
said,*"  Thou  hast  a  demon- :  who 

21  seeks  to  kill  thee  ?  Jesus  answer- 
ed and  said  to  them,  I  have  done 
one  work,    and  ye    all    wonder. 

2-  Therefore  s  Moses  gave  you  cir- 
cumcision (not  that  it  is  of  Moses, 
but  of  the  fathers),'  and  ye  cir- 

2"  cumcise  a  man  on  sabbath.  If  a 
man  receives  circumcision  on  sab- 
bath, that  the  law  of  Moses  may 
not  be  violated,  are  ye  angry  with 
me  because  I  have  made  a  man 

21  entirely  somid  on  sabbath  ?  Judge 
not  according  to  sight,  but  judge 

2"'  righteous  judgment.  Some  there- 
fore of  those  of  Jerusalem  said, 
Is  not  this  ho  whom  they  seek  to 

2*5  kill  ?  and,  behold,  he  speaks  open- 
ly, and  they  say  nothing  to  him. 
Have  the  rulors  then  indeed  re- 
cognized that  this  is  "  the  Christ  ? 

27  But  [as  to]  this  man  we  know 
whence  he  is.  Now  [as  to]  the 
Christ,  when  he  comes,   no   one 


lis.     Syr  ,  "Verc.,  Brix.  have  it. 

»  Or  '  wonder  because  of  this.'  '  Moses 
gave.'  (fcc. 

'  Or  'gave  you  circumcision,  not  be- 
cause  fathers,  and  ye.' 

"T.  R.  adds  'truly.' 


JOHN  VII. 


2s  knows  whence  lie  is.  Jesus  there- 
fore cried  out  in  the  temple, 
teaching  and  saying,  Ye  both 
know  me  and  ye  know  whence 
I  am ;  and  I  am  not  come  of 
myself,  but  he  that  sent  me 
is  true,  whom  ye '  do  not  know. 
29  uj  •  know  liim,  because  I  am  from 
^  him,  and  he''  has  sent  me.  They 
sought  therefore  to  take  him,  but 
no  one  laid  his  hand  iipon  him  be- 
cause his  hour  was  not  yet  come. 

31  But  many  of  the  crowd  believed 
on  him,  and  said.  Will  the  Christ, 
when  he  comes,  do  more  signs 
thantho3e'' which  this  [man]  has 

32  done  ?  The  Pharisees  heard  the 
crowd  murmuring  those  things 
concerning  him,  and  the  Pharisees 
and  the  chief  priests  sent  officers 

^  that  they  might  take  him.  Jesus 
therefore  said,'^  Yet  a  little  while 
I  am  with  you,  and  I  go  to  him 

3*  that  has  sent  me.  Ye  shall  seek 
me  and  ye  shall  not  find  me,  and 

2^  where  I*  am  ye*  cannot  come.  The 
Jews  therefore  said  to  one  an- 
other. Where  is  he  about  to  go 
that  we  ■  shall  not  find  him  ?  Is  he 
about  to  go  to  the  dispersion 
among  the  Greeks,  and  teach  the 

•58  Greeks  ?  What  word  is  this  which 
he  said.  Ye  shall  seek  me  and  shall 
not  find  fme]  ;    and  where  I  •  am 

37  ye  •  cannot  come  ?  In  the  last,  the 
grea,t  day  of  the  feast,  Jesus 
stood  and  cried,  saying.  If  any 
one  thirst,  let  him  come  to  me 

38  and  drink.    He  that  believes  on 


»  T.  K.  adds  '  but.' 

"  T.  R.  I'eads  'these,'  adding  toutwi'. 
»  T.  R.  adds  '  to  them.' 
y  T  R.  adds  'Holy.' 
«  T.  R.  i-eads  '  many.' 
"■  eKelvoi., 


me,  as  the  scripture  has  said,  out 
of  his   belly  shall   flow  rivers  of 

30  living  water.  "But  this  he  said 
concerning  the  Spirit,  which  they 
that  believed  on  him  were  about 
to  receive  ;  for  [the]  >'  Spirit  was 
not  yet,  because  Jesus  had  not 

'^^  yet  been  glorified.  [Some]'-  out  of 
the  crowd  therefore,  having  heard 
this  word,  they  said.  This  is  truly 

*i  the  prophet.  Others  said.  This  is 
the  Christ.  But  others  said,  Does 
then  the  Christ  come  out  of  Galilee  ? 

'*■-  Has  not  the  scripture  said  that 
the  Christ  comes  of  the  seed  of 
David,  and  from  the  village  of 
Bethlehem,    where    David    was  ? 

'^■^  There  was  a  division  therefore  in 

■*i  the  crowd  on  accou.nt  of  him.  But 
some  of  them  desired  to  take  him, 
but  no  one  laid  hands  upon  him. 

^•^  The  officers  therefore  came  to  the 
chief  priests  and  Pharisees,  and 
they^  said  to  them.  Why  have  ye 

'^6  not  brought  him  ?  The  officers  an- 
swered. Never  man   spoke  thus, 

*7  as  this  man  [speaks].  The  Phari- 
sees therefore  answered  them,  Are 

^^  ye  ■  also  deceived  ?  Has  any  one 
of  the  rulers  believed  on  him,  or 

*'^  of  the  Pharisees  ?  But  this  crowd, 
which  does  not  know  the  law,  are 

50  accursed.  Nicodemus  says  to 
them  (''  being  one  of  themselves) , 

51  Does  our  law  judge  a  man  before 
it  have  first  heard  from  himself, 

5-  and  know  what  he  does  ?  They 
answered  and  said  to  him.  Art 
thou  •  also  of  Galilee  ?    Search  and 


b  T.  R.  adds  '  he  that  came  to  Jesus  by 
night.'  Cod.  Sin.  having  justified  the 
supposition  of  Alfovd,  I  liave  ventured  to 
treat  this  as  a  gloss.  The  principal  MSS 
vaiy  in  the  words  and  their  place.  So 
the  Latins. 


JOHN  VII,  VIII. 


look,  that  no  prophet  arises  out  of 
53  Galilee.  <^And  every  one  went  to 
his  home,  (VIII.)  but  Jesus  went 
to  the  mount  of  Olives. 

-  And  early  in  the  morning  he 
came  again  into  the  temple,  and 
all  the  people  came  to  him ;  and 
he   sat   down   and   taught  them. 

8  And  the  scribes  and  the  Pharisees 
bring  to  him  a  woman  taken  in 
adultery,  and  having   set  her  in 

4  the  midst,  they  say  to  him,  Teach- 
er, this  woman  has  been  taken  in 
the  very  act,  committing  adultery. 

5  Now  in  the  law  Moses  has  com- 
manded us  that  such  should  be 
stoned  :  thou  therefore,  what  say- 

0  est  thou  ?  But  this  they  said 
proving  him,  that  they  might  have 
[something]  to  accuse  him  [of]. 
But  Jesus,  having  stooped  down, 
wrote    with    his    finger    on    the 

7  ground.  "VSTien  they  continued 
asking  him,  he  lifted  himself  up 
and  said  to  them,  Let  him  that  is 
without  sin  among  you  first  cast 

8  the  stone  at  her.  And  again  stoop- 
ing down  he  wrote  on  the  ground. 

8  Bvit  they,  having  heard  [that],  and 
being  convicted  by  their  con- 
science, went  out  one  by  one,  be- 
ginning from  the  elder  ones  until 
the  last  of  them ;  and  Jesus  was 
left  alone  and  the  woman  stand- 

10  ing  there.''  And  Jesus,  lifting 
himself  up  and  seeing  no  one  but 
the  woman,  said  to  her.  Woman, 
where  are  those  thine  accusers  ? 
Has    no    one    condemned    thee  ? 


11  And  she  said.  No  one,  sir.  And 
Jesus  said  to  her.  Neither  do  I ' 
condemn  thee :    go,  and   sin   no 

12  more.  Again  therefore  Jesus 
spoke  to  them,  saying,  I  *  am  the 
hght  of  the  world;  he  that  fol- 
lows me  shall  not  walk  in  dark- 
ness, but  shall  have  the  light  of 

13  life.  The  Pharisees  therefore  said 
to  him.  Thou '  bearest  witness  con- 
cerning thyself ;  thy  witness  is  not 

1  *  true.  Jesus  answered  and  said  to 
them,  Even  if  I "  bear  witness  of 
myself,  my  witness  is  true,  be- 
cause I  know  whence  I  came  and 
whither  I  go :  but  ye "  know  not 
whence  I  come  and«  whither  I  go. 

I''  Ye  •  judge  according  to  the  flesh,  I ' 

1*5  judge  no  one.  And  if  also  I "  judge, 
my  judgment  is  true,  because  I 
am  not  alone,  but  I "  and  the  Fa- 

17  ther  who  has  sent  me.  And  in 
your  law  too  it  is  written  that  the 

1'^  testimony  of  two  men  is  true.  I' 
am  [one]  who  bear  witness  con- 
cerning myself,  and  the  Father 
who  has  sent  me  bears  witness 

10  concerning  me.  They  said  to  him 
therefore.  Where  is  thy  Father? 
Jesus  answered.  Ye  know  neither 
me  nor  my  Father.  If  ye  had 
known  me,  ye  would  have  known 

-0  also  my  Father.  These  words 
spake  he^  in  the  treasury,  teach- 
ing in  the  temple ;  and  no  one 
took  him,  for  his  hour  was  not  yet 

21  come.    Jesus  said  therefore  again 


c  It  is  known  that  all  that  follows  to  the 
end  of  viii.  11  is  lelt  out  in  manj-  ancient 
copies.  But  Syr.,  Vul.,  It  (not  Verc.  nor 
Brix.)ha%'e  it.  Atigustine  says,  "Persons 
of  small  fiiitli,  or  rather  enemies  of  tlie 
faith,  have  taken  it  away,"  for  fc:ir  of  al- 
lowing immorality.   A,  C  fail  us.   The  two 


to  them,  I*  go  away,  and  ye  shall 
seek  me,  and  shall  die  in  your 


pages  which  contained  it  have  been  torn 
out  of  Veron. ;  in  doing  which  they  had  to 
tear  out  what  precedes  and  follows. 

d  Literally  'in  the  midst.' 

e  Some  read  'or.'    Cod.  Sin.  has  '  and.' 

f  T.  R.  reads  'Jesus.' 


JOHN  VIII. 


sin  ;  where  I  *  go,  ye '  cannot  come. 

22  The  Jews  therefore  said,  Will  he 
kill  himself,  that  he  says,  Where 

23  I  •  go  ye  ■  cannot  come  ?  And  he 
said  to  them.  Ye"  are  from?  be- 
neath ;  I  •  am  from  g^  above.  Ye '  are 
of  this  world ;  I  •  am  not  of  this 

-^  world.  I  said  therefore  to  you, 
that  ye  shall  die  in  your  sins  ;  for 
unless  ye  shall  believe  that  I  *  am 

-•^  [he],  ye  shall  die  in  yoiir  sins.  They 
said  therefore  to  him,  Who  art 
thou  •  ?  And  Jesus  said  to  them, 
Altogether  •>  that  which  I  also  say 

26  to  you.  I  have  many  things  to 
say  and  to  judge  concerning  you, 
bu.t  he  that  has  sent  me  is  true,  and 
I,  what  I  ■  have  heard  from  him, 
these  things    say  to   the   world. 

27  They  knew  not  that  he  spoke  to 

28  them  of  the  Father.  Jesus  there- 
fore said  to  them,>  When  ye  shall 
have  Lifted  up  the  Son  of  man, 
then  ye  shaU  ftnow  that  I "  am  he, 
and  tb-.u  i  do  nothing  of  myself, 
''"uc  as  theJ  Father  has  taught  me 

29 1  speak  these  things.  And  he 
that  has  sent  me  is  with  me  ;  he  ^ 
has  not  left  me  alone,  because  I '  do 
always  the  things  that  are  pleas- 

30  ing  to  him.  As  he  spoke  these 
things    many    believed    on    him. 

31  Jesus  therefore  said  to  the  Jews 
who  believed  him.  If  ye  •  abide  in 
my  word,  ye  are  truly  my  disci- 

32  pies.  And  ye  shall  know  the 
truth,  and  the  truth  shall  set  you 


g  en  roii',  of  those  things  which  are 
beneath,'  '  of  those  things  which  are 
above.' 

^  TTji/  apxTq^i  '  in  the  principle  and  uni- 
versahty  of  what  I  am  ;''i.e.,  his  speech 
presented  himself,  being  the  truth. 

i  Some  omit  '  to  them  :'  s  has  it. 

i  T.  E.  reads  '  my.' 

k  T.R.  reads  'the  Father.' 

1  Some  read  'the;'   and   'heard   from 


^3  free.  They  answered  him.  We  are 
Abraham's  seed,  and  have  never 
been  under  bondage  to  any  one ; 
how  sayest  thou,*  Ye  shall  become 

3^  free  ?  Jesus  answered  them,Verily, 
verily,  I  say  to  you,  Every  one  that 
practises  sin  is  the  bondsman  of 

35  sin.  Now  the  bondsman  abides 
not  in  the  house  for  ever :  the  son 

•'8  abides  for  ever.  If  therefore  the 
Son  shall  set  you  free,  ye  shall  be 

37  reaUy  free.  I  know  that  ye  are 
Abraham's  seed ;  but  ye  seek  to 
kill  me,  because  my  word  has  no 

3S  entrance  in  you.  I  *  speak  what  I 
have  seen  with  my^  Father,  and 
ye'  do™  what  ye  have  seen  with 

39  your  father.  They  answered  and 
said  to  him,  Abraham  is  our  fa- 
ther. Jesus  saith  to  them.  If  ye 
were  Abraham's  children  ye  would 

^0  do"'  the  works  of  Abraham  ;  but 
now  ye  seek  to  kill  me,  a  man  who 
has  spoken  the  truth  to  you, 
which  I  have   heard   from   God : 

•*!  this  did  not  Abraham.  Ye  *  do™ 
the  works  of  your  father.  They 
said  therefore  to  him,  We '  are  not 
born  of  fornication ;  we  have  one 

^2  father,  God.  Jesus  said"  to  them, 
If  God  were  your  father  ye  would 
have  loved  me,  for  I*  came  forth 
from  God  and  am  come  [from 
him]  ;   for  neither  am  I  come  of 

^  mj  self,  but  he  "  has  sent  me.  Why 
do  ye  not  know  my  speech  ?  Be- 
cauae  ye  cannot  hear  my  word, 

(or  with)  your  father :'    napa.  tov   irarpos 

™  Troietre,  usually  translated  'practise,' 
but  the  word  hardly  suits  here  or  at  the 
end  of  verse  39.  But  it  does  refer  to 
habituall3'  or  characteristically  doing,  not 
a  mere  act  as  a  fact.    So  in  verses  39,  40. 

n  Cod.  Sin.,  and  others  add  •  therefore.' 


JOHN  VIII,  IX. 


**  Ye  •  are  of  the  devil,  as  [your]  fa- 
ther, and  ye  desire  to  do  the  lusts 
of  your  father.  He^  was  a  mur- 
derer from  the  beginning,  and  has 
not  stood  P  in  the  truth,  because 
there  is  no  truth  in  him.  When 
he  speaks  falsehood,  he  speaks  of 
what  is  his  own ;  for  he  is  a  liar 

*5  and  its  father  :  and  because  I " 
speak  the  truth  ye  do  not  believe 

^  me.  Which  of  you  convinces  me 
of  sin?    ilf  I  speak  truth,  why 

47  do  ye  ■  not  believe  me  ?  He  that 
is  of  God  hears  the  words  of 
God  :  therefore  ye "  hear  them  not, 

^  because  ye  are  not  of  God.  The 
Jews''  answered  and  said  to  him. 
Say  we '  not  well  that  thou  •  art  a 
Samaritan   and    hast    a    demon  ? 

*^  Jesus  answered,  I '  have  not  a 
demon  ;  but  I  honour  my  Father, 

50  and  ye "  dishonour  me.  But  I '  do 
not  seek  my  own  glory :  there  is 

51  he  that  seeks  and  judges.  Verily, 
verily,  I  say  unto  you.  If  anyone 
shall  keep  my  word  he  shall  never 

52  see  death.  The  Jews  therefore^ 
said  to  him.  Now  we  know  that 
thou  hast  a  demon.  Abraham  has 
died,  and  the  prophets,  and  thou* 
sayest.  If  anyone  keep  my  word 

^  he  shall  never  taste  death.  Art 
thou  ■  greater  than  our  father  Abra- 
ham, who  has  died  ?  and  the  pro- 
phets have   died :   whom   makest 

5*  thou  thyself  ?  Jesus  answered, 
If  I  •  glorify  myself  my  glory  is 
nothing  ;  it  is  my  Father  who 
glorifies  me,  [of]  whom  ye'  say. 


p  Perfect;  what  has  been  and  con- 
tinues. 

q  T.R.  acids  'but.' 

'  T.  R.  adds  'therefore.' 

»  Many  omit  '  therefore. 

*■  Various  copies  (Alex.)  s,  B,  (fee,  read 
'  your. '  Then  we  mu.st  say  '  that  he  is  your.' 


•''•'■'  He  is  our'  God.    And  ye  know" 
him  not ;  but  1 '  know^  him :  but  if 
I  said,  I  know  him  not,  I  should 
j      bo  Kke  you,  a  liar.    But  I  know 
1  ^  him,  and  I  keep  his  word.     Your 
father  Abraham  exulted  in  that'' 
I      he  should  see  my  day,  and  he  saw 
and  rejoiced.     The  Jews  therefore 
said  to  him,  Thou  hast  not  yet 
fifty  years,   and  hast  thou  seen 
•''S  Abraham  ?    Jesus  said  to  them, 
I      Verily,  verily,  I  say  unto  you,  Be- 
I  '9  fore  Abraham  was,  I  am.    They 
took  up  therefore  stones  that  they 
might   cast  [them]  at  him;    but 
Jesus  hid  himself  and  went  out  of 
the  temple,-^  passing  through  the 
midst  of  them,  and  thus  passed  on. 
IX.    And  as  he  passed  on,  he  saw  a 
"  man  blind  from  birth.     And  his 
disciples  asked  him,  saying.  Rabbi, 
who  sinned,  this  [man]  or  his  pa- 
rents,  that   he    should    be    born 
3  blind  ?   Jesus   answered,  Neither 
has    this   [man]   sinned  nor    his 
parents,   but  that  the  works  of 
God  should  be  manifested  in  him. 
*  I  must  work  the  works  of  him 
that  has  sent  me,  while  it  is  day. 
The  night  is  coming,  when  no  one 

5  can  work.  As  long  as  I  am  in  the 
world,   I  am   [the]   light  of   the 

6  world.  Having  said  these  things, 
he  spat  on  the  ground  and  made 
mud  of  the  spittle,  and  put  the 
mud,  as   ointment,  on  his  eyes.y 

7  And  he  said  to  him,  Go,  wash  in 
the  pool  of  Siloam,  which  is  inter- 
preted,  Sent.  He  went  therefore 
"  yLvta<TK(o,  objective,  for  the  Jews. 

"  otSo,  conscious  knowledge  of  Jesus. 
"  It  is  to  be  remarked  that  'iva  is  ha- 
bitually used  in  John  for  on. 

»  Some  omit  from  '  passing'  to  the  end 
of  the  ver.se. 

>■  T.  R.  reads  '  the  eyes  of  the  bliud 
I  [man}' 


JOHN  IX. 


and  washed,    and   came   seeing. 

8  The  neighbours  therefore,  and 
those  who  used  to  see  him  before, 
that  he  was  a  beggar,^'  said,  Is 
not  this  he  that  was  sitting  and 

8  begging  ?  Some  said.  It  is  he  ; 
''others,  He  is  like  him  :  lie'^  said, 

10  It  is  1/  They  said  therefore  to 
Mm,  HoW*  have  thine  eyes  been 

11  opened  ?  He<=  answered  and  said, 
A  man  called  Jesus  made  mud 
and  anointed  my  eyes,  and  said  to 
me,  Go  to^  Siloam  and  wash:  and 
having  gone  and  washed,  I  saw. 

12  They  said  to  him,  Where  is  he?*^ 
He  says,  I  do  not  know. 

13  They  bring  him  who  was  before 
1^  bhnd  to  the  Pharisees.    Now  it 

was  sabbath  when  Jesus  made 
the    mud  and    opened  his  eyes. 

15  The  Pharisees  therefore  also  again 
asked  him  how  he  received  his 
sight.  And  he  said  to  them.  He 
put  mud  upon    my  eyes,    and  I 

1*  washed,  and  I  see.  Some  of  the 
Pharisees  therefore  said.  This  man 
is  not  of  God,  for  he  does  not  keep 
the  sabbath.  Others  said.  How 
can  a  sinful  man  perform  such 
signs  ?    And  there  was  a  division 

17  among  them.  They  say  therefore ^ 
again  to  the  blind  [man],  "What 
dost  thou  •  say  of  him,  that  he  has 
opened  thine  eyes  ?    And  he  said, 

18  He  is  a  prophet.  The  Jews  there- 
fore did  not  believe  concerning 
him  that  he  was  blind  and  had 
received  sight,  until  they  had  call- 
ed the  parents   of   him  that  had 


a  T.  E.  reads  '  that  he  was  blind.' 
b  T.  R.  adds  '  but ;'  some  add  '  no  ;  but ' 
after  '  others. ' 
•=  eK6ti/os. 

<*  Some  add  'then.' 
e  T.  R.  adds  'the  pool  of.' 
f  T.  R.  omits  '  therefore.' 


1^  received  sight.  And  they  asked 
them,  saying,  This  is  your  son,  of 
whom  ye"  say  that  he  was  born 
blind  :    how  then   does    he    now 

20  see  ?  His  parents  answeredthem 
and  said,  We  know  that  this  is 
our  son,  and  that  he  was  bom 

21  blind ;  but  how  he  now  sees  we  do 
not  know,  or  who  has  opened  his 
eyes  we*  do  not  know.  He?  is  of 
age :  ask  him;^  /le?  will  speak  con- 

22  cerning  himself.  His  parents  said 
these  things  because  they  feared 
the  Jews,  for  the  Jews  had  already 
agreed  that  if  anyone  confessed 
him  [to  be  the]  Christ,  he  should 
be  excommunicated  from  the  syna- 

23  gogue.  On  this  account  his  parents 
2^  said,  He  is  of  age  :  ask  him.^  They 

called  therefore  a  second  time  the 
man  who  had  been  blind,  and  said 
to  him.  Give  glory  to  God ;  we ' 

25  know  that  this  man  is  sinful.  He  <= 
answered  therefore,'  If  he  is  sin- 
ful I  know  not.  One  thing  I 
know,  that,  being  blind  [before], 

26  now  I  see.  And  they  said  to  him 
again,J  What  did  he  do  to  thee  ? 

27  how  opened  he  thine  eyes  ?  He 
answered  them,  I  told  you  already 
and  ye  did  not  hear :  why  do  ye 
desire  to  her.r  again  ?  do  ye  •  also 
wish  to  become    his    disciples  ? 

28  They''  railed  at  him,  and  said, 
Thou  •  art  his '  disciple,  but  we  are 

-9  disciples  of  Moses.  We '  know 
that  God  spoke  to  Moses  ;  but 
[as  to]  this  [man]  we  know  not 

30  whence  he  is.   The  man  answered 


S  avro<;. 
^  avTOV. 

i  T.  R.  adds  'and  said.' 
j  Some  read   'they  said   therefore  to 
him.' 
k  T.  R.  adds  '  therefore.' 
'  eKeCvov. 


JOHN  IX,  X. 


and  said  to  them,  Now  in  tMs  is  a 
wonderful  thing,  that  ye'  do  not 
know  whence  he  is,   and  he  has 

31  opened  mine  eyes.  But "'  we  know 
that  God  does  not  hear  sinners ; 
but  if  any  man  be  Godfearing  and 

^^  do  liis  will,  him  he  hears.  Since 
time  was,  it  has  not  been  heard 
that  anyone  opened  the  eyes   of 

38  one  born  blind.  If  this  [man] 
were  not  of  God  he  would  be  able 

3*  to  do  nothing.  They  answered 
and  said  to  him.  Thou "  hast  been 
wholly  born  in  sins,  and  thou" 
tsachest  us  ?    And  they  cast  him 

3'>  out.  Jesus  heard  that  they  had 
cast  him  out,  and  having  found 
him,  he  said  to  him.  Thou,  dost 
thou  believe  on  the  Son  of  God  ? 

30  He "  answered  and  said,  °  Who  is 
he.  Lord,  that  I  may  believe  on 

3' him?  Jesus  said  to  him.  Thou 
hast  both  seen  him,  and  he  that 

38  speaks  with  thee  is  he.  And  he 
Slid,  I  believe,  Lord  :  and  he  did 

80  him  homage.  And  Jesus  said.  For 
iadgment  am  I'  come  into  this 
world,  that  they  which  see  not 
may  see,  and  they  which  see  may 

*^  become  blind.  And  some  of  the 
Pharisees  who  were  with  him  heard 
these  things,  and  they  said  to  him, 

*i  Are  we  *  blind  also  P  Jesus  said  to 
them,  If  ye  were  blind  ye  would 
not  have  sin  ;  but  now  ye  say, 
We  see,  your  sinP  remains. 
(X.)  Verily,  verily,  I  say  to  you. 
He  that  enters  not  in  by  the 
door  to  the  fold  of  the  sheep, 
but  mounts  up  elsewhere,  Tie"  is 


""  M  any  omit  '  but.' 
"  eKeti'09,  efceii'Oi. 
«  Many  add  '  and.' 
p  T.  R.  ad<is  'therefore.' 
n  T.  11.  reals 'And  when  he  puts  forth  his 
own  >5heei). '  There  is  some  difficulty  about 


2  a  thief  and  a  robber  ;  but  he  that 
enters  in  by  the  door  is  [the]  shep- 

3  herd  of  the  sheep.  To  him  the 
porter  opens  ;  and  the  sheep  hear 
his  voice ;  and  he  calls  his  own 
sheep  by  name,  and  leads  them 

*  out.  iWhen  he  has  put  forth  all 
his  own,  he  goes  before  them, 
and  the  sheep  follow  him,  because 

5  they  know  his  voice.  But  they 
will  not  follow  a  stranger,  but  will 
flee  from  him,  because  they  know 

0  not  the  voice  of  strangers.  This 
allegory  spake  Jesus  to  them,  but 
they"  did  not  know  what  it  was 

7  [of]  which  he  spoke  to  them.  Jesus 
therefore  said  again  to  them, 
Verily,  verily,  I  say  to  you,  I  •  am 

8  the  door  of  the  sheep.  All  who- 
ever came  before  me  are  thieves 
and  robbers ;  but  the  sheep  did 

8  not  hear  them.  I  •  am  the  door :  if 
anyone  enter  in  by  me,  he  shaU 
be  saved,  and  shall  go  in  and  shall 

^^  go  out  and  shall  find  pasture.  The 
thief  comes  not  but  that  he  may 
steal,  and  kill,  and  destroy :  I'  am 
come  that  they  might  have  life, 

11  and  might  have  [it]  abundantly.  I  * 
am  the  good  shepherd.  The  good 
shepherd  lays  down  his  life  for  the 

12  sheep  :  but  he  who  serves  for 
wages,  and  who  is  not  the  shep- 
herd, whose  own  the  sheep  are 
not,  sees  the  wolf  coming,  and 
leaves  the  sheep  and  flees ;  and 
the  wolf  seizes  them  and  scatters 

13  the  sheep.  Now  he  who  serves 
for  wages  flees  because  he  serves 
for  wages,  and  is  not  himself  con- 

the  reading  here,  k  leaves  out '  all '  and 
'  sheep.'  But  it  is  corrected,  putting  in 
'  all '  and  again  erasing  it.  Verc.  and  Ver. 
have  'all,'  the  latter  'sheep'  also.  A, 
IJrix..  Syr.  as  T.  R.  The  only  real  ques- 
tion is  as  to  'all,'  which  seems  right. 


JOHN  X. 


cerned  about  the  sheep.  I '  am  the 
good  shepherd ;  and  I  know  those 
that  are  mine,  and  am  known  of 
those  that  are  mine,^  as  the  Fa- 
ther knows  me  and  I "  know  the 
Father;  and  I  lay  down  my  life 
for  the  sheep.  And  I  have  other 
sheep  which  are  not  of  this  fold ; 
those  also  I  must  bring,  and  they 
shall  hear  my  voice ;  and  there 
shall  be  one  flock,  one  shepherd. 
On  this  account  the  Father  loves 
me,  because  I'  lay  down  my  life 
that  I  may  take  it  again.  No  one 
takes  it  from  me,  but  I '  lay  it  down 
of  myself.  I  have  authority  ^  to 
lay  it  down  and  I  have  authority 
to  take  it  again.  I  have  received 
this  commandment  of  my  Father. 
There  was  a  division"  again  among 
the  Jews  on  account  of  these 
words ;  but  many  of  them  said, 
He  has  a  demon  and  raves ;  why 
do  ye  hear  him  ?  Others  said. 
These  sayings  are  not  [those]  of 
one  that  is  possessed  by  a  demon. 
Can  a  demon  open  blind  people's 
eyes  ?  And  the  feast  of  the  dedi- 
cation was  celebrating  at  Jerusa- 
lem, and  it  was  winter.  And  Jesus 
walked  in  the  temple  in  the  porch 
of  Solomon.  The  Jews  therefore 
surrounded  him,  and  said  to  him. 
Until  when  dost  thou  hold  our 
soul  in  suspense  ?  If  thou '  art  the 
Christ,   say   [so]    to    us    openly. 

'  Jesus  answered  them,  I  told  you, 
and  ye  do  not  beheve.  The  works 
which  I'  do  in  my  Father's  name, 
these  bear  witness  concerning  me : 

•  but  ye  •  do  not  believe,  for  ye  are 


8  Some  read  'those  that  are  mine 
know  me.' 

'  Or  'power  :'  e^ova-Ca,  not  Svvafii.^, 
Often  competency  to  do  anything,  but 
implying  a  right  to  do  it  as  well  as  mere 


not  of  my  sheep,  as  I  told  you. 
My  sheep  hear  my  voice,  and  I  • 
know  them,  and  they  follow  me ; 
and  I  ■  give  them  life  eternal ;  and 
they  shall  never  perish,  and  no 
one  shaU  seize  them  out  of  my 
hand.  My  Father  who  gave  [them] 
to  me  is  greater  than  all,  and  no 
one  can  seize  out  of  the  hand  of 
my  Father.  I  and  the  Father  are 
one.  The  Jews  therefore  again  took 
stones  that  they  might  stone  [him] . 
Jesus  answered  them.  Many  good 
works  have  I  shewn  you  of  my 
Father ;  for  which  work  of  them 
do  ye  stone  me  ?  The  Jews  an- 
swered him,^  For  a  good  work  we 
stone  thee  not,  but  for  blasphemy, 
and  because  thou,*  being  a  man, 
makest  thyself  God.  Jesus  an- 
swered them.  Is  it  not  wi-itten  in 
your  law,  I  •  said.  Ye  are  gods  ? 
If  he  called  them  gods  to  whom 
the  word  of  God  came  (and  the 
scripture  cannot  be 'broken),  do 
ye  •  say  of  [him]  whom  the  Father 
has  sanctified  and  sent  into  the 
world.  Thou  blasphemest,  because 
I  said,  I  am  Son  of  God  ?  If  I  do 
not  the  works  of  my  Father,  be- 
lieve not ;  but  if  I  do,  even  if  ye 
believe  not  me,  believe  the  works, 
that  ye  may  know  and  believe^ 
that  the  Father  is  in  me  and  I  • 
in  him.x  They  sought  therefore 
again  to  take  him,  and  he  went 
away  from  out  of  their  hand  and 
departed  again  beyond  the  Jordan 
to  the  place  where  John  was  bap- 
tizing at  the  first :  and  he  abode 
there.     And  many  came  to  him, 


power.     Hence  used  for  magistracy, 
u  T.B.  adds  '  therefore.' 
'  T.  E.  adds  '  saying.' 
w  The  reading  '  and  believe'  is  doubtful. 
»  Many  read  'in  the  Father.' 


JOHN  X,  XI. 


and  said,  John  did  no  sign ;  but 
all  things  which  John  said  of  this 

*2  [man]  were  true.  And  many  be- 
lieved on  him  there. 

XI.  But  there  was  a  certain  [man] 
sick,  Lazarus  of  Bethany,  of  the 
village  of  Mary  and  Martha  her 

2  sister.  It  was  y  [the]  Mary  who 
anointed  the  Lord  with  ointment 
and  wiped  his  feet  with  her  hair, 
whose  brother  Lazarus  was  sick. 

3  His  sisters  therefore  sent  to  him, 
saying,   Lord,    behold,   he    whom 

*  thou  lovest  is  sick.  But  when 
Jesus  heard  [itj,  he  said,  This 
sickness  is  not  unto  death,  but  for 
the  glory  of  God,  that  the  Son  of 

5  God  may  be  glorified  by  it.  Now 
Jesus  loved  Martha,  and  her  sister, 

^  and  Lazarus.  When  therefore  he 
heard,  he  is  sick,  he  remained 
two  days  then  in  the  place  where 

7  he  was.  Then,  after  this,  he  saith 
to  his^  disciples.  Let  us  go  into 

8  Judgea  again.  The  disciples  say 
to  him,  Eabbi,  [even  but]  now  the 
Jews   sought  to  stone  thee,  and 

^  goest  thou  thither  again  ?  Jesus 
answered.  Are  there  not  twelve 
hours  in  the  day  ?  If  anyone  walk 
in  the  day  he  does  not  stumble, 
because  he  sees  the  light  of  this 

^^  world ;  but  if  anyone  walk  in  the 
night  he   stumbles,   because  the 

^^  light  is  not  in  him.  These  things 
said  he  ;  and  after  this  he  says  to 
them,  Lazarus,  our  friend,  is  fallen 
asleep  ;  but  I  go  that  I  may  awake 

^2  him  out  of  sleep.  The"  disciples 
therefore  said  to  him.  Lord,  if  he  be 

^3  fallen  asleep  he  will  get  well.  But 


y  Or  'but  [thej  Mary  was  she  who,'  &c. 
or  'that  Mary.' 
'  T.R.  reads 'the.' 
»  T.  R.  reads  '  his.' 


Jesus    spoke    of    his   death,   but 
tJiexj^  thought  that  he  spoke <^  of 

1*  the  rest  of  sleep.  Jesus  therefore 
then  said  to  them  plainly,  Lazarus  j 

15  has  died.  And  I  rejoice  on  your 
account  that  I  was  not  there,  in 
order  that  ye  may  believe.    But 

1^  let  US'  go  to  him.  Thomas  there- 
fore, called  Didymus,''  said  to  his 
fellow  discii)les.  Let  us  also  go 
that  we  may  die  with  him. 

17  Jesus  therefore  [on]  arriving 
found  him  to  have  been  four  days 

IS  already  in  the  tomb.  Now  Bethany 
was  near  Jerusalem,  about  fifteen 

1^  stadia  off,  and  many  of  the  Jews 
came  to  Martha  and  Mary  that 
they  might  console  them  concern- 

-0  ing  their  brother.  Martha  then, 
when  she  heard,  Jesus  is  coming, 
went  to  him  ;  but  Mary  sat  in  the 

-1  house.  Martha  therefore  said  to 
Jesus,  Lord,  if  thou  hadst  been 
here   my  brother   had   not   died ; 

-2  but^  even  now  I  know,  that  what- 
soever thou  shalt  ask  ^  of  God,  God 

^3  will  give  thee.  Jesus  saith  to  her, 
Thy    brother     shall    rise    again. 

'^^  Martha  says  to  him,  I  know  that 
he  will  rise  again  in  the  resurrec- 
ts tion  in  the  last  day.  Jesus  said 
to  her,  I  ■  am  the  resurrection  and 
the  life :  he  that  believes  on  me, 
though  he  have  died,  shall  live ; 

28  and  every  one  who  Kves  and  be- 
lieves on  me  shall  never  die.    Be- 

27  Hevest  thou  this  ?  She  says  to 
him,  Yea,  Lord ;  I  *  believe  that 
thou*  art  the  Christ,  the  Son  of 
God,  who  should  come  into  the 

-8  world.    And  having  said  this,  she 
c  Literally  'speaks.' 
d  Or  '  twin.' 
«  Some  omit  'but.' 
^  axrri<rg. 


JOHN  XI. 


went  away  and  called  her  sister 
Mary  secretly,  saying",  The  teacher 

29  is  come  and  calls  thee.  She,  s 
when  she   heard   [that],  rises  up 

30  quickly  and  comes  to  him.  Now 
Jesus  had  not  yet  come  into  the 
village,  but  was  in  the  place  where 

31  Martha  came  to  meet  him.  The 
Jews  therefore  who  were  with  her 
in  the  house  and  consoling  her, 
seeing  Mary  that  she  rose  up 
quickly  and  went  out,  followed 
her,  saying.  She  goes  to  the  tomb 

32  that  she  may  weep  there.  Mary 
therefore,  when  she  came  where 
Jesus  was,  seeing  him,  fell  at  his 
feet,  saying  to  him.  Lord,  if  thou 
hadst  been  here,  my  brother  had 

33  not  died.  Jesus  therefore,  when 
he  saw  her  weeping,  and  the  Jews 
who  came  with  her  weeping,  was 
deeply  moved**  in  spirit,  and  was 

3*  troubled,'  and  said,  Where  have 

ye   put  him  ?     They  say  to  him, 

35  Lord,  come  and  see.    Jesus  wept. 

38  The  Jews  therefore  said,  Behold 

37  how  he  loved  him  !  And  some  of 
them  said.  Could  not  this  man, 
who  has  opened  the  eyes  of  the 
blind  [man],  have  caused  that 
this  [man]  also  should  not  have 

38  died  ?  Jesus  therefore  again 
deeply  moved  J  in  liimself  comes 


i»  Or  'groaned.'  I  am  not  sntisfied with, 
'deeply  moved,'  nor  can  I  accept  the  in- 
terpi'etations  of  those  who  insist  on  the 
sense  drawn  from  the  classical  vise  of 
e/ajSpt^Laojaai,  fovind  also  in  the  Gospels 
(Matt.  ix.  30  ;  Mark  1.  43  ;  xiv.  5).  It  is 
originally  'snorting.'  But  here,  as  within 
in  spirit,  it  is  not  the  expression  of  anger. 
It  was  the  feeling  produced  by  the  deep 
pain  caused  by  seeing  the  power  of  death 
over  the  human  spirit.  There  was  so  far 
indignation  that  there  was  deep  antagon- 
ism to  the  power  of  evil  and  Satan  in 
death.  The  fathers  (see  Suicor),  with 
many  moderns,  understand  it  as  repress- 


to  the  tomb.    It  was  a  cave,  and  a 

39  stone  lay  upon  it.     Jesus  saith, 

Take  away  the   stone.      Martha, 

the  sister  of  the  dead,  says  to 

him.  Lord,  he  stinks  already,  for 

^0  he  is  four   days   [there].    Jesus 

saith  to  her,  Did  I  not  say  to  thee 

that  if  thou  shouldest  believe  thou 

shouldest  see  the  glory  of  God? 

*i  They  took   therefore    the    stone 

away.''     And  Jesus  Ufted  up  his 

eyes  on  high  and  said.  Father,  I 

thank  thee  that  thou  hast  heard 

42  me ;  but  I  •  knew  that  thou  always 
hearest  me ;  but  on  account  of 
the  crowd  who  stand  around  I  have 
said  [it,]  that  they  may  believe  that 

43  thou  •  hast  sent  me.  And  having 
said    this  he  cried  with  a  loud 

44  voice,  Lazarus,  come  forth.  And 
the  dead  came  forth,  bound  feet 
and  hands  with  graveclothes,  and 
his  face  was  bound  round  with 
a  handkerchief.  Jesus  saith  to 
them.  Loose  him  and  let  him  go. 

45  Many  therefore  of  the  Jews  who 
came  to  Mary  and  saw  what  he ' 

48  had  done,  believed  on  him ;  but 
some  of  them  went  to  the  Phari- 
sees and  told  them  what  Jesus 

47  had  done.  The  chief  priests  there- 
fore and  the  Pharisees  gathered  a 
council,  and  said.  What  do  we  ?  for 


ing  what  was  passing  in  his  own  spirit, 
restraining  himself.  But  then  it  would 
be  reproving  himself,  which  cannot  be, 
ond  does  not  suit  with  ev  eavrw,  verse  38. 
Lucian  is  quoted  for  '  groaning'.'  It  may 
be  'groaned'  is  the  best  word.  Epipha- 
nius  attributes  efi^pt'/xTjo-t?  to  the  Lord  as 
a  proof  of  his  humanity,  along  with  other 
subjective  feeling.  Vol.  i.  1002.  Compare 
the  use  of  analogous  words  in  Hebrew  in 
Gen.  xl.  6  ;  1  Sam.  xv.  11. 

i  Or  '  shuddered.' 

i  See  note  to  verse  33. 

k  T.  R.  adds  '  where  the  dead  was  laid.* 

1  T.  R.,  with  many  authorities,  reads 
'Jesus ;'  s  has  '  Jesus.' 


JOHN  XI,  XII. 


48  this  man  does  many  signs.  If 
we  let  him  thus  alone  all  will  be- 
lieve on  liim,  and  the  Eomans  will 
come  and  will  take  away  both  our 

49  place  and  our  nation.  But  a  cer- 
tain one  of  them,  Caiaphas,  being 
high  priest  that  year,  said  to  them, 

50  Ye  •  know  nothing,  nor  consider 
that  it  is  profitable  for  us  that  one 
man  die  for  the  people,  and  not 

51  that  the  whole  nation  perish.  But 
this  he  did  not  say  of  himself; 
but,  being  high  priest  that  year, 
prophesied  that  Jesus  was  going 

52  to  die  for  the  nation ;  and  not  for 
the  nation  only,  but  that  he  should 
also  gather  together  into  one  the 
children  of  God  who  were    scat- 

53  tered  abroad.  From  that  day 
therefore  they  took  counsel  that 

5*  they  might  kill  him.  Jesus  there- 
fore walked  no  longer  openly 
among  the  Jews,  but  went  away 
thence  into  a  country  near  the 
desert,  to  a  city  called  Ephraim, 
and  there  he  sojourned  with  his '" 
disciples. 

55  But  the  passover  of  the  Jews 
was  near,  and  many  went  up  to 
Jerusalem  out  of  the  country  be- 
fore the  passover,  that  they  might 

56  purify  themselves.  They  sought 
therefore  Jesus,  and  said  among 
themselves,  standing  in  the  temple. 
What  do  ye  think  ?  that  he  will 


™  Others  read  '  the.' 
n  T.  R.  adds  'both.' 

0  Others  read  '  commandments,'  as  we 
say  ♦  orders.' 

p  Literally  'is.' 

1  Or  '  liquid  ;'  a  word  difficult  of  in- 
terpretation, but  most  likely  'pure:'  if 
used  as  from  ttiVu,  it  would  be  rather 
'potable'  than  '  liqiiid.' 

"■  tVa  (which  many  read  with  TTjp7j<rrj)  is 
habitually  used  for  on  in  John.  He  inti- 
mates it  was  now   the  time.    See  John 


'"''  not  come  to  the  feast  ?  Now"  the 
chief  priests  and  the  Pharisees 
had  given  commandment"  that  if 
any  one  knew  where  he  wasP  he 
should  make  it  known,  that  they 
might  take  him. 

XII.  Jesus  therefore,  six  days  be- 
fore the  passover  came  to  Bethany, 
where  was  the  dead  [man]  Lazarus, 
whom  he  raised  from  among  [the] 
-  dead.  There  therefore  they  made 
him  a  supper,  and  Martha  served, 
but  Lazarus  was  one  of  those  at 

3  table  with  him.  Mary  therefore, 
having  taken  a  pound  of  ointment 
of  purei  nard  of  great  price,  a- 
nointed  the  feet  of  Jesus,  and 
wiped  his  feet  with  her  hair,  and 
the  house  was  filled  with  the  odour 

4  of  the  ointment.  One  of  his  dis- 
ciples therefore,  Judas  [son]  of 
Simon,  Iscariote,  w.ho  was  about 

5  to  deliver  him  up,  says.  Why  was 
tliis  ointment  not  sold  for  three 
hundred  pence  and  given  to  the 

^  poor  ?  But  he  said  this,  not  that 
he  cared  for  the  poor,  but  because 
he  was  a  thief  and  had  the  bag, 
and  carried  what  was  put  into  [it]. 

'  Jesus  therefore  said,  Suffer  her  to 
have  kept  this  for  the  day  of  my 

8  preparation  for  burial  :■■  for  ye 
have  the   poor  always  with  you, 

0  but  me  ye  have  not  always.  A 
great  crowd  therefore  of  the  Jews 

xix.  40.  and  Gen.  1.  2  of  LXX.  In  Genesis 
it  answers  to  embalming  in  Hebrew.  I 
have  accepted  the  reading  confirmed  by 
Cod.  Sin.,  •  Suffer  her  to  have  kept  this 
for  the  day  of  my  preparation  for  burial' 
Griesb.  h;us  it  in"  margin  :  it  is  accepted 
by  Lach..  Ti.sch.,  Meyer,  and  Alford,  but 
rejected  by  De  Wette.  The  sense  is  the 
same  T.  R.  reads  '  Let  her  alone,'  or 
'  SiiflFer  her  :  for  the  day  of  my  prepara- 
tion for  burial  has  she  kept  this. ' 


JOHN  XII. 


knew  that  he  was » there  ;  and  they 
came,  not  becaiise  of  Jesus  only, 
but  also  that  they  might  see  Laza- 
rus whom  he  raised  from  among' 
!<>  [the]  dead.  But  the  chief  priests 
took  counsel  that  they  might  kill 

11  Lazarus  also,  because  many  of  the 
Jews  went  away  on  his  account 

12  and  believed  on  Jesus.  On  the 
morrow  a  great  crowd  who  came 
to  the  feast,  having  heard  that 
Jesus  is  coming  into  Jerusalem, 

13  took  branches  of  palms  and  went 
out  to  meet  him,  and  cried,  Ho- 
sanna,  blessed  [is]  he  that  comes 
in  the   name  of   [the]  Lord,  the 

1*  king  of  Israel.  And  Jesus  having 
found  a  young  ass,  sat  upon  it,  as 

15  it  is  written.  Fear  not,  daughter 
of  Zion  :  behold,  thy  king  cometh, 

1^  sitting  on  an  ass's  colt.  Now* 
his  disciples  knew  not  these  things 
at  the  first ;  but  when  Jesus  was 
glorified,  then  they  remembered 
that  these  things  were  written  of 
him,  and  that  they  had  done  these 

17  things  to  him.  The  crowd  there- 
fore that  was  with  him  bore  witness 
because"  he  had  called  Lazarus 
out  of  the  tomb,  and  raised  him 

18  from  among  [the]  dead.  There- 
fore also  the  crowd  met  him  be- 
cause they  had  heard  that  he  had 

18  done  this  sign.  The  Pharisees 
therefore  said  to  one  another.  Ye 
see  that  ye  profit  nothing ;  behold, 
the  world  is  gone  after  him. 

20  And  there  were  certain  Greeks 
among  those  who  came  up  that 
they  might  worship'  in  the  feast ; 

21  these  therefore  came  to  Philip,  who 


»  Literally  'is.' 

*  Some  omit  '  now.' 

»  Or  '  that.' 

^  The  word  habitiially  translated 


do 


was  of  Bethsaida  of  GaUlee,  and 
they  asked  him,    saying.  Sir,  we 

22  desire  to  see  Jesus.  Philip  comes 
and  tells  Andrew,  and  again  An- 
drew comes  and  Philip,  and  they^ 

23  tell  Jesus.  But  Jesus  answered 
them,  saying.  The  hour  is  come 
that  the   Son  of   man  should  be 

2"*  glorified.  Verily,  verily,  I  say  unto 
you,  Except  the  grain  of  wheat 
faUing  into  the  ground  die,  it 
abides   alone  ;    but  if    it    die,   it 

25  bears  much  fruit.  He  that  loves 
his  life  shaU  lose  it,  and  he  that 
hates  his  life  in  this  world  shall 

26  keep  it  to  life  eternal.  If  any  one 
serve  me,  let  him  follow  me  ;  and 
where  I  •  am,  there  also  shall  be  my 
servant.  And  if  any  one  serve 
me,  him  shall  my  Father  honour. 

27  Now  is  my  soul  troubled,  and 
what  shall  I  say  ?  Father,  save 
me  from  this  hour.  But  on  ac- 
count of  this  I  have  come  to  this 

28  hour.  Father,  glorify  thy  name. 
There  came  therefore  a  voice  from 
heaven,  I  both  have  glorified  and 

29  will  glorify  [it]  again.  The  crowd 
therefore  which  stood  [there]  and 
heard  [it]  said  that  it  had  thun- 
dered.    Others  said,  An  angel  has 

^  spoken  to  him.  Jesus  answered 
and  said,  Not  on  my  account  has 
this   voice   come,   but   on   yours. 

31  Now  is  [the]  judgment  of  this 
world;  now   shall  the   prince   of 

32  this  world  be  cast  out :  and  I '  if  I 
be  lifted  up  out  of  the  earth  wiU 

33  draw  aU  to  me.  But  this  he  said 
signifying  by  what  death  he  was 

3*  about  to  die.     The  crowd  answer- 
homage.' 

"  T.  R,  reads  '  and  again  Andrew  and 
PhUip  teU.' 


JOHN  XII,  XIII. 


ed  him,  We "  have  heard  out  of  the 
law  that  the  Christ  abides  for 
ever,  and  how  sayest  thou"  that 
the  Son  of  man  must  be  lifted  up  r 
Who  is  this,  the  Son  of   man  ? 

35  Jesus  therefore  said  to  them,  Yet 
a  little  while  is  the  light  amongst  ^ 
you.  Walk  while  ye  have  the  light 
that  the  darkness  may  not  over- 
take >'  you.  And  he  who  walks  in 
darkness  does  not  know  where  he 

^  goes.  Wliile  ye  have  the  light  be- 
lieve in  the  light,  that  ye  may  be- 
come children  of  light.  Jesus  said 
these  things,  and  going  away  hid 

2"  himself  from  them.  But  though 
he  had  done  so  many  signs  before 
them  they  believed  not  on'^  him, 

3S  that  the  word  of  the  prophet 
Esaias  which  he  said  might  be 
fulfilled.  Lord,  who  has  believed 
our  report  ?  and  to  whom  has 
the  arm   of    the   Lord   been  re- 

39  vealed  ?  On  this  account  they 
could  not  believe,  because  Esaias 

■***  said  again,  He  has  blinded  their 
eyes  and  hardened  their  heart, 
that  they  may  not  see  with  their 
eyes  and  understand  with  their 
heart  and    be   converted,   and  I 

*^  should  heal  them.  These  things 
said  Esaias  when'*   he    saw    his 

42  glory  and  spake  of  him.  Although 
indeed  from  among  the  rulers  also 
many  believed  on  him,  but  on  ac- 
count of  the  Pharisees  did  not 
confess  [him],  that  they  might  not 

^  be  put  out  of  the  synagogue  ;  for 
they  loved  glory  from  men  ^  rather 


«  T.E.  reads  'with.' 

y  '  Overtake'  is  somewhat  feeble :  '  over- 
take so  as  to  seize  upon.' 

»  ei?  :  so  in  ver.se  46. 

»  Many  read  'because,'  on  for  ore. 

•>  Literally  '  the  glory  of  men  ....  the 
glory  of  God.' 

=  T.  B.  reads  'do  not  believe.' 


^*  than  glory  from  God.'*  But  Jesus 
cried  and  said,  He  that  believes 
on  me,  believes  not  on  me,  but  on 

'*•''  him  that  sent  me  ;  and  he  that 
beholds  me  beholds  him  that  sent 

*^  me.  I  ■  am  come  into  the  world 
[as]  light,  that  every  one  that 
believes  on  me  may  not  abide  in 

^7  darkness  ;  and  ■  if  any  one  hear 
my  words  and  do  not  keep  [them],'= 
I  ■  judge  him  not,  for  I  am  not 
come  that  I  might  judge  the  world, 
but  that  I  might  save  the  world. 

*^  He  that  rejects  me  and  does  not 
receive  my  words,  has  him  who 
judges  him :  the  word  which  I 
have  spoken,  that  shall  judge  him 

^9  in  the  last  day ;  for  I '  have  not 
spoken  from  myself,  but  the 
Father  who  sent  me  has  himself 
given  me  commandment  what  I 
should  say  and  what    I    should 

5^  speak  ;  and  I  know  that  his  com- 
mandment is  life  eternal.  What 
therefore  I '  speak,  as  the  Father 
has  said  to  me,  so  I  speak. 

XIII.  Now  before  the  feast  of  the 
passover,  Jesus,  knowing  that  his 
hour  had  come  that  he  should 
depart  out  of  this  world  to  the 
Father,  having  loved  his  own 
which   [were]  in  the  world,  loved 

2  them  to  the  end.**  And  during 
supper,  the  devU  having  already 
put  it  into  the  heart  of  Judas 
[the  son]  of  Simon,  Iscariote,  that 

3  he  should  deliver  him  up,  Jesus, ^ 
knowing  that  the  Father  had  given 
him  all  things  into  [his]  hands, 
^  eis  Te'Aos,  '  to  the  end,'  does  not  give 

the  full  foice  of  this  expression,  for  it 
makes  it  refer  merely  to  time ;  whereas 
going  through  with  everything  is,  as  it 
boems  to  me,  implied. 

e  Many  omit   'Jesus:'   if  left  out  we 
must  read  (ver.  4)  '  he  rises.' 


JOHN  XIII. 


and  that  he  came  out  from  God 
*  and  was  going  ^  to  God,  rises  from 
supper  and  lays  aside    his    gar- 
ments, and  having  taken  a  linen 
5  towel  he  girded  himself  :  then  he 
pours  water  into  the  washhand 
basin,  and  began  to  wash  the  feet 
of  the  disciples,  and  to  wipe  them 
with  the    linen  towel  with  which 
8  he  was  girded.     He  comes  there- 
fore to  Simon  Peter,  and/i€?  says 
to  him,  Lord,  dost  thou '  wash  my 

7  feet  ?  Jesus  answered  and  said 
to  him,  What  I "  do  thou '  dost  not 
know  now,  but  thou  shalt  know 

8  hereafter.  Peter  says  to  him, 
Thou  shalt  never  wash  my  feet. 
Jesus  answered  him,  Unless  I 
wash  thee,  thou    hast  not  part 

8  with  me.  Simon  Peter  says  to 
him,  Lord,  not  my  feet  only,  but 
both    my   hands    and    my  head. 

1"  Jesus  saith  to  him.  He  that  is 
washed  aU  over^^  needs  not  to 
wash  [other]  than'  his  feet,  but 
is  wholly  clean ;  and  ye  *  are  clean, 

11  but  not  all.  For  he  knew  him 
that  delivered  him  up.  On  ac- 
count of  this  he  said,  Te  are  not 

12  all  clean.  When  therefore  he  had 
washed  their  feet  and  taken  his 
garments,  havingj  sat  down  again 
he  said  to  them.  Do  ye  know  what 

13  I  have  done  to  you  ?  Ye  •  call  me 
the  Teacher  and  the  Lord,  and  ye 

14  say  well,  for  I  am  [so].  If  I* 
therefore  the  Lord  and  the  Teach- 


f  Literally  'goes.' 

S  eKcivos. 

^  \e\ovfj.evoi,  'washing  applied  to  the 
whole  body  ;'  vCnreiv,  '  to  wash  hands  or 
feet.' 

»  Many  read  '  save,'  et  ju.rj  for  rj. 

i  Or  'he  took  his  garments,  and  hav- 
ing,' as  some  read. 

k  '  The  apostle, '  (iir6crToA.os. 

1  air  apri,  '  from  this  present  time.'   He 


er  have  washed  your  feet,  ye  also 
ought  to  wash  one  another's  feet; 

15  for  I  have  given  you  an  example 
that,  as  I  •  have  done  to  you,  ye ' 

16  should  do  also.  Verily,  verily, 
I  say  to  you.  The  bondsman  is 
not  greater  than  his  lord,  nor 
the  sent^  greater  than  he  who 

17  has  sent  him.  If  ye  know 
these  things,  blessed  are  ye  if  ye 

18  do  them.  I  speak  not  of  you  all. 
I  ■  know  those  whom  I  have  chosen, 
but  that  the  scripture  might  be  ful- 
filled. He  that  eats  bread  with  me 
has  lifted  up  his  heel  against  me. 

19  I  tell  you  [it]  now^  before  it  hap- 
pens, that  when  it  happens  ye  may 

20  believe  that  I*  am  [he].  Verily, 
verily,  I  say  to  you.  He  who  re- 
ceives whomsoever  I  shall  send 
receives  me ;  and  he  that  receives 
me  receives  him  who  has  sent  me. 

21  Having  said  these  things,  Jesus 
was  troubled  in  spirit,  and  testi- 
fied and  said.  Verily,  verily,  I  say 
to  you,  that  one  of  you  shall  de- 

22  Hver  me  up.  The  disciples  there- 
fore looked  one  on  another,  doubt- 

23  ing  of  whom  he  spoke.  But 
there  was  at  table  one  of  his  dis- 
ciples,   in  the    bosom  of  Jesus, 

2*  whom  Jesus  loved.  Simon  Peter 
makes  a  sign  therefore  to  him  to 
ask  who  it  might  be  of  whom  he 

25  spake.™  But  he  leaning  on  the 
breast  of  Jesus  says  to  him.  Lord, 

28  who  is  it?    Jesus  answers,  Hes 


had  not  told  them  previously  thus,  apn, 
'now,'  is  a  point  of  time  from  or  to  which 
time  is  counted  :  fijv  the  fact  of  existing 
time,  as  a  present  space  or  period  :  that 
which  for  God  is  always. 

^  s  reads  as  T.  R.  So  A,  D,  Syr.,  Verc.  • 
but  Corb.,  Brix.,  Colb.,  of  Lat.,  Vul.,  as  B, 
C,  L,  &c.,  tbat  is  '  Peter  therefore  makes 
a  sign  to  him  (rouTcy)  and  says  to  him. 
Say  who  it  is  of  whom  he  speaks.' 


JOHN  xm,  XIY. 


it  is  to  wliom  I,*  after  I  have  dip- 
ped the  morsel,  give  it.  And  hav- 
ing dipped  the  morsel,  he  gives  it 
to  Judas  [the  son]  of  Simon,  Is- 

-"  cariote.  And,  after  the  morsel, 
then  entered  Satan  into  him." 
Jesus  therefore  says  to  him,  What 

2S  thou  doest,  do  quickly.  But  none 
of  those  at  table  knew  why  he  said 

29  this  to  him ;  but  some  supposed 
because  Judas  had  the  bag  that 
Jesus  was  saying  to  him.  Buy  the 
things  of  which  we  have  need  for 
the  feast ;  or  that  he  should  give 

30  something  to  the  poor.  Having 
therefore  received  the  morsel,  he° 
went  out  immediately ;  and  it  was 
night. 

31  When  therefore  he  was  gone  out 
Jesus  saith.  Now  is?  the  Son  of 
man  glorified,  and  God  is  p  glorified 

32  in  him.  If  God  be?  glorified  in 
him,  God  also  shall  glorify  him  in 
himself,  and  shall  glorify  him  im- 

33  mediately.  Children,  yet  a  little 
while  I  am  with  you.  Ye  shall 
seek  me ;  and,  as  I  said  to  the 
Jews,  Where  I '  go  ye  *  cannot 
come,   I   say  to    you    also    now. 

34  A  new  commandment  I  give  to 
you,  that  ye  love  one  another ;  as 
I  have  loved  you,  that  ye"  also 

35  love  one  another.  By  this  shall 
all  know  that  ye  are  disciples  of 
mine,    if  ye  have  love   amongst 

36  yourselves.  Simon  Peter  says  to 
him.  Lord,  where  goest  thou? 
Jesus  answered  him,  Where  I  go 
thou  canst  not  follow  me  now, 
but  thou  shalt  follow  me    after. 

37  Peter  says  to  him.  Lord,  why  can- 


not I  follow  thee  now  ?  I  will  lay 
38  down  my  life  for  thee.  Jesus  an- 
swers,'! Thou  wilt  lay  down  thy 
life  for  me  !  Verily,  verily,  I  say 
to  thee.  The  cock  shall  not  crow 
till  thou  hast  denied  me  thrice. 
XIV.  Let  not  your  heart  be  trou- 
bled ;  ye  believe  on  God,  believe 

2  also  on  me.  In  my  Father's  house 
there  are  many  abodes,  were  it  not 

3  so,  I  had  told  you,  for  "^  I  go  to  pre- 
pare you  a  place  ;  and  if  I  go  and 
shall  prepare  you  a  place,  I  am 
coming  again  and  will  receive  you 
to  myself,  that  where  I  •  am  ye ' 

*  also  may  be.  And  ye  know  where 
I'    go,   and    ye    know  the   way.* 

5  Thomas  says  to  him.  Lord,  we 
know  not  where  thou  goest,  and 

6  how  can  we  know  the  way  ?  Jesus 
saith  to  him,  I  •  am  the  way,  and  the 
truth,  and  the  Ufe.    No  one  comes 

7  to  the  Father  unless  by  me.  If 
ye  had  known  me  ye  would  have 
known  also  my  Father,  and 
henceforth  ye  know  him  and  have 

8  seen  him.  Philip  says  to  him, 
Lord,  shew  us  the  Father  and  it 

9  suffices  us.  Jesus  saith  to  him, 
Am  I  so  long  a  time  with  you,  and 
thou  hast  not  known  me,  Philip  ? 
He  that  has  seen  me  has  seen  the 
Father  ;   and  how  sayest  thou,  * 

10  Shew  us  the  Father  ?  Believest 
thou  not  that  I '  [am]  in  the  Father, 
and  that  the  Father  is  in  me  ? 
The  words  which  I  *  speak  to  you 
I  do  not  speak  from  myself  ;  but 
the  Father  who  abides  in  me,  he 

11  does  the  works.  Believe  me  that 
I  •  [amj  in  the  Father  and  the  Fa- 


"    €K€lVOV. 

p  Literally  '  htvs  been.'    eSo^d(r9rj. 
1  T.  R.  reads  'answered  him.' 


'  T.E.  omits  'for.' 

»  Many  read  'and  ye  know  the  way 
whither  I  go.' 


JOHN  XIV. 


ther  in  me  ;  but  if  not^  believe  me 
for  the   works'    sake  themselves. 

12  Verily,  verily,  I  say  to  you,  He  that 
believes  on  me,  the  works  which 
I  •  do  shall  he  do  also,  and  he  shall 
do  greater  than  these,  because  I ' 

13  go  to  the '  Father.  And  what- 
soever ye  shall  ask  "  in  my  name 
this  will  I  do,  that  the  Father  may 

1*  be  glorified  in  the  Son.  If  ye  shall 
ask  anything  in  my  name,  I "  will 

15  do  it.    If  ye  love  me,  keep  my 

16  commandments.  And  I'  will  beg^ 
the  Father,  and  he  will  give  you 
another  Comforter '  that  he  may 

17  be  ^'^  with  you  for  ever,  the  Spirit 
of  truth,  whom  the  world  cannot 
receive,  because  it  does  not  see 
him  nor  know  him ;  but  ^  ye "  know 
him,  for  he  abides  with  you,  and 

18  shall  be  in  you.  I  will  not  leave 
you  orphans,  I  am  coming  to  you. 

19  Yet  a  little  and  the  world  sees  me 
no  longer,  but  ye  *  see  me :  be- 
cause I'  live  ye*  also  shall  live. 

20  In  that  day  ye '  shall  know  that  I " 
[am]  in  my  Father,  and  ye '  in  me, 

21  and  I  •  in  you.  He  that  has  my 
commandments  and  keeps  them, 
he  it  is  that  loves  me ;  but  he  that 
loves  me  shall  be  loved  by  my 
Father,  and  I*  will  love  him  and 

22  will  manifest  myseK  to  him.  Ju- 
das, not  the  Iscariote,  says  to  him. 
Lord,   how  is   it  that  thou  wilt 


t  T.R.  reads  'my.' 

^  It  is  to  be  remarked  here,  as  noticed 
by  others,  that  two  woi-ds  are  used  for 
asking  or  demanding,  aireo)  and  epcaraoj ; 
the  latter  familiar,  the  former  supplicatory. 
The  former  is  never  used  of  Christ  with 
the  Father,  save  by  Martha  as  to  God, 
which  confirms  this  view  of  the  word. 
Both  words  are  used  of  the  disciples  with 
Christ ;  only  the  former  of  the  disciples 
with  the  Father.     Here  eptoraa). 

'  I  have  used  the  word  '  Comforter'  for 
want  of  a  better.    It  is  one  who  carries 


manifest  thyseK  to  us  and  not  to 
the  world  ?  Jesus  answered  and 
said  to  him.  If  any  one  love  me, 
he  will  keep  my  word,  and  my  Fa- 
ther will  love  him,  and  we  will 
come  to  him  and  make  our  abode 
with  him.  He  that  loves  me  not 
does  not  keep  my  words  ;  and  the 
word  which  ye  hear  is  not  mine, 
but  [that]  of  the  Father  who  has 
sent  me.  These  things  I  have 
said  to  you,  abiding  with  you  ;  bu.t 
the  Comforter,  the  Holy  Spirit, 
whom  the  Father  will  send  in  my 
name,  /tey  shall  teach  you  all  things, 
and  will  bring  to  your  remem- 
brance all  the  things  which  I 
have  said  to  you.  I  leave  peace 
with  you;  I  give  my  peace  to 
yoii ;  not  as  the  world  gives  do 
I  ■  give  to  you.  Let  not  your  heart 
be  troubled,  neither  let  it  fear. 

'  Ye  have  heard  that  I '  have  said 
unto  you,  I  go  away  and  I  am 
coming  to  you.  If  ye  loved  me 
ye  would  rejoice  that^  I  go  to  the 
Father,  for  my  Father  is  greater 

'  than  I.  And  now  I  have  told  you 
before  it  comes  to  pass,  that  when 
it  shall  have  come  to  pass  ye  may 

'  believe.  I  will  no  longer  speak 
much  with  you,  for  the  ruler  of 
the*  world  comes,  and  in  me  he 
has  nothing ;  but  that  the  world 
may  know  that  I  love  the  Father, 


on  the  cause  of  any  one  and  helps  them. 
This  Christ  did  on  earth ;  this  (1  John  ii ) 
he  does  now  in  heaven,  and  the  Holy 
Ghost  on  earth  :  '  manages  our  cause,  our 
aflfalrs,  for  us.'  If  '  solicitor'  were  not  too 
common,  it  just  answers  the  sense. 

^  T.  E.  reads  '  remain,'  with  many 
copies. 

»  Some  omit  '  but.' 

y  iicelvog. 

2  T.  R.  adds  dnov,  '  I  said.' 

a  T.  R.  reads  '  this.' 


JOHN  XIV,  XV. 


and  as  the  Father  has  commanded 
me,  thus  I  do.  Else  up,  let  us  go 
hence. 
XV.  I  •  am  the  true  vine,  and  my 
"  Father  is  the  husbandman.  [As 
to]  every  branch  in  me  not  bear- 
ing fruit,  he  takes  it  away ;  and 
[as  to]  every  one  bearing  fruit,  he 
purges  it  that  it  may  bring  forth 

3  more  fruit.  Ye  •  are  already  clean 
by  reason  of  the  word  which  I 

4  have  spoken  to  you.  Abide  in  me 
and  I  •  in  you.  As  the  branch  can- 
not bear  fruit  of  itself  unless  it 
abide  in  the  vine,  thus  neither 

5  [can]  ye*  unless  ye  abide  in  me.  I" 
am  the  vine,  ye  *  are  the  branches. 
He  that  abides  in  me  and  I*  in 
him,  he^  bears  much  fruit;  for 
without  me  ye  can  do  nothing. 

^  Unless  any  one  abide  in  me,  he  is 
cast  out  as  the  branch,  and  is 
dried  up  ;  and  they  gather  them 
and  cast  them  into  the  fire,  and 
they  are  burned. 

7  If  ye  abide  in  me,  and  my  words 
abide  in  you,  ye  shall  ask  what  ye 
will  and  it  shall  come  to  pass  to 

^  you.  In  this  is  my  Father  glori- 
fied that^  ye  bear  much  fruit, 
and  ye  shall  become  disciples  of 
mine. 

^  As  the  Father  hath  loved  me  I " 
also  have  loved  you  :  abide  in  my 
^^  love.  If  ye  shaU  keep  my  com- 
mandments ye  shall  abide  in  my 
love,  as  I  •  have  kept  my  Father's 
commandments  and  abide  in  his 
^1  love.  I  have  spoken  these  tilings 
to  you  that  my  joy  may  be''  in 
^2  you,  and  your  joy  be  full.     This  is 


'    OVTOS. 

»  'In  this'  refers  to  what  follows:  no 
one,  I  think,  can  be  familiar  with  John's 
writintrs  and  doubt  it  He  uses  IVa  ha- 
bitually for  oTi.    Thus  the  Father  is  glori- 


my  commandment,  that  ye  love 
one  another,  as  I  have  loved  you. 

^3  No  one  has  greater  love  than  this, 
that  one  should  lay  down  his  life 

1*  for  his  friends.  Ye*  are  my  friends 
if  ye  practise  whatever  I*  com- 

^5  mand  you.  I  call  you  no  longer 
bondsmen,  for  the  bondsman  does 
not  know  what  his  master  is 
doing;  but  I  have  called  you 
friends,  for  aU  things  which  I 
have  heard  of  my  Father  I  have 

1^  made  known  to  you.  Ye  *  have  not 
chosen  me,  but  I  have  chosen  you, 
and  have  set  you  that  ye  *  should 
go  and  that  ye  should  bear  fruit, 
and  that  yoiir  fruit  should  abide, 
that  whatsoever  ye  shall  ask  the 
Father  in  my  name  he  may  give 

^7  you.      These  things    I  command 

^s  you,  that  ye  love  one  another.  If 
the  world  hate  you,  know*^  that  it 

^9  has  hated  me  before  you.  If  ye 
were  of  the  world,  the  world  would 
love  its  own ;  but  because  ye  are 
not  of  the  world,  but  I*  have 
chosen  you  out.  of  the  world,  on 
account  of  this  the  world  hates 

-^  you.  Remember  the  word  which 
I '  said  unto  you.  The  bondsman  is 
not  greater  than  his  master.  If 
they  have  persecuted  me  they  will 
also  persecute  you ;  if  they  have 
kept  my  word  they  will  keep  also 

21  yours.  But  they  will  do  all  these 
things  to  you  on  account 'of  my 
name,    because    they    have    not 

22  known  him  that  has  sent  me.  If 
I  had  not  come  and  spoken  to 
them  they  had  not  had  sin ;  but 
now  they  have  no  excuse  for  their 


fied,  and  they  become  disciples  of  his. 

*>  T.  R.  reads  'abide,'  with  k,  Syr.,  and 
others. 

<=  Or  *ye  know.* 


JOHN  XV,  XYI. 


23  sin.  He  that  hates  me  hates  also 
-^  my  Father.  If  I  had  not  done 
among  them  the  works  which  no 
other  one  has  done,  they  had  not 
had  sin  ;  but  now  they  have  both 
seen  and  hated  both  me  and  my 

25  Father.  But  that  the  word  writ- 
ten in  their  law  might  be  fulfilled, 
They  hated  me  without  a  cause.'' 

26  But  when  the  Comforter  is  come, 
whom  I  ■  wiU  send  to  you  from  the 
Father,  the  Spirit  of  truth  who 
goes  forth  from  with  the  Father, 
Jie  shall  bear  witness  concerning 

2"  me  ;  and  ye'  too  bear  witness,  be- 
cause ye  are  with  me  from  [the] 
beginning. 

XVI.  These  things  I  have  spoken 
unto  you  that  ye  may  not  be  of- 

2  f  ended.e  They  shall  put  you  out  of 
the  synagogues ;  but  the  hour  is 
coming  that  every  one  who  kills 
you  will  think  to  render  service  to 

3  God ;  and  these  things  they  will 
do^  because  they  have  not  known 

4  the  Father  nor  me.  But  I  have 
said  these  things  to  you,  that 
when  the=  hour  shall  have  come 
ye  may  remember  them,  that  I ' 
have  said  [them]  unto  you.  But  I 
did  not  say  these  things  unto  you 
from  [the]  beginning,  because  I  was 

5  with  you.  But  now  I  go  to  him 
that  has  sent  me,  and  none  of  you 
demands  •»  of  me.    Where    goest 

6  thou  ?     But  because  I  •  have  said 


^  Soipedv,  'gratuitously,'  'freelj','  'for 
nothing.' 

*  (TKavSaXiaOriTe. 

i  T.  R.  adds  'to  you.' 

s  Perhaps  we  should  read  'their  hour,' 
with  s,  A,  B. 

^  eptiiTau). 

i  e/cecvos. 

J  eKey^ei.  '  Convince '  supposes  effect  in 
the  person  convinced;  'convict'  would 
not  do  for  i-ighteousness  or  judgment: 
I  have  said  'bring  demonstration,'  though 


these  things  to  you,   sorrow  has 
7  filled  your  heart.     Bixt  I  •  say  the 
truth  to  you.  It  is  profitable  for 
you  that  I  •  go  away  ;  for  if  I  do 
not  go  away  the   Comforter  will 
not  come  to  you ;  but  if  I  go  I 
5  will  send  him  to  you.    And  having 
come,  he'  will   bring  demonstra- 
tion J  to  the  world,  of  sin,  of  right- 
9  eousness,  and  of  judgment :  of  sin, 
because  they  do  not  believe  on  me ; 

10  of  righteousness,  because  I  go  a- 
way  to  my  ^  Father,  and  ye  behold 

11  me  no  longer ;  of  judgment,  be- 
cause the  ruler  of  this  world  is 

12  judged.  I  have  yet  many  things 
to  say  to  you,  but  ye  cannot  bear 

13  them  now.  But  when  lie  is  come, 
the  Spirit  of  truth,  he  shall  guide 
you  into  all  the  truth ;  for  he 
shall  not  speak  from  himself ;  but 
whatever  he  shall  hear  he  shall 
speak ;  and  he  will  announce '  to 

1^  you  what  is  coming.  He  •  shall 
glorify  me,  for  he  shall  receive  of 
mine    and   shall   announce  i  it  to 

15  you.  All  things  that  the  Father 
has  are  mine  ;  on  account  of  this 
I  have  said  that  he  receives  ™  of 
mine  and  shall  announce '  [it]  to 

IS  you.  A  little  [while]  and  ye  do 
not  behold  me ;  and  again  a  little 
[while]  and  ye  shall  see  me,  [be- 
cause I  •  go  away  to  the  Father.]  ° 

17  [Some]  of  his  disciples  therefore 
said  to  one  another.  What  is  this 


it  supposes  the  action  of  the  Spirit  when 
come  too  much  ;  but  I  use  it  in  the  sense 
that  his  presence  and  all  he  does  affords 
this  demonstration. 

k  Some  read  '  the.' 

I  ai'ttyj/eXei  has  the  Sense  of  'reporting,' 
'bringing  back  a  report.'  Here  I  con- 
ceive because  it  is  a  message  brought  from 
another. 

™  T.  R.  reads  '  shall  receive.' 

n  These  words  are  doubtful. 


JOHN  XVI,  xvn. 


he  says  to  us,  A  little  [while]  and 
ye  do  not  behold  me  ;  and  again  a 
little  [while]  and  ye  shaU  see  me, 
and  because  I*  go  away  to  the 

18  Father  ?  They  said  therefore, 
What  is  this  which  he  says  [of] 
the  little   [wliile]  ?     We   do  not 

18  know  [of]  what  he  speaks.  Jesus 
knew  therefore  that  they  desired 
to  demand  of  him,  and  said  to 
them,  Do'ye  inquire  of  this  among 
yourselves  that  I'  said,  A  little 
wliile  and  ye  do  not  behold  me ; 
and  again  a  little  [while]  and  ye 

20  shall  see  me  ?  Verily,  verily,  I  say 
to  you,  that  ye  shall  weep  and 
lament,  ye,  but  the  world  shall 
rejoice;  but  ye"  will  be  grieved, 
but  your"  grief  shall  be  turned  to 

21  joy,  A  woman,  when  she  gives 
birth  to  a  cliild,  has  grief  because 
her  hour  has  come  ;  but  when  the 
child  is  born,  she  no  longer  re- 
members [her]  trouble,  on  account 
of  the  joy  that  a  man  has  been 

22  born  into  the  world.  And  ye '  now 
therefore  have  grief ;  but  I  will  see 
you  again,  and  your  heart  shall 
rejoice,  and  your  joy  no  one  takes 

23  from  you.  And  in  that  day  ye 
shall  demand  p  nothing  of  me  :  ve- 
rily, verily,  I  say  to  you.  What- 
soever ye  shall  ask  a  the  Father 
in  my  name,   he  will  give  you.  ■■ 

2*  Hitherto  ye  have  asked  notliing 
in  my  name  :  ask,  and  ye  shall  re. 
ceive,  that  your  joy  may  be  full. 

25  These  things  I  have  spoken  to  you 


n  Or  'ye  indeed,'  Se. 

°  '  But  your,'  aAAa. 

P  epunatii. 

1  aireu). 

"■  Or  '  he  will  give  you  in  my  name.' 

«  T.R.  adds  'but.' 

*  This  is  also  avayyeXm  in  T.  R.,  but  the 
preferable  reading  is  aTray/eAi  :  the  sense 
is  the  same.     See  verse  13. 


in  allegories  :  "^  the  hour  is  coming 
that  I  will  no  longer  speak  to  you 
in  allegories,  but  will  declare'  to 
you  openly  concerning  the  Father. 

20  In  that  day  ye  shall  aski  in  my 
name  ;  and  I  say  not  to  you  that 
I  will  demand  p  of  the  Father  for 

27  you,  for  the  Father  himself  has 
affection "  for  you,  because  ye " 
have  had  affection  °  for  me,  and 
have  believed  that  I'   came  out 

2s  from "  God.  I  came  out  from  '^  the 
Father  and  have  come  into  the 
world ;  again,  I   leave   the  world 

'^  and  go  to  the  Father.  His  dis- 
ciples say  to  him,  ^  Lo,  now  thou 
speakest  openly  and  utterest  no 

^0  allegory.  Now  we  know  that  thou 
knowest  all  things,  and  hast  not 
need  that  any  one  should  demand 
of  thee.    By  tliis  we  believe  that 

31  thou  art  come  fromx  God,  Jesus 
answered  them,  Do  ye  now  be- 

32  lieve  ?  Behold,  the  hour  is  com- 
ing, and  has  ^  come,  that  ye  shall 
be  scattered,  each  to  his  own,  and 
shall  leave  me  alone;  and  [yet]  I 
am    not    alone,    for    the   Father 

33  is  with  me.  These  things  have 
I  spoken  to  you  that  in  me  ye 
might  have  peace.  In  the  world 
ye  have '"  tribulation ;  but  be  of 
good  courage  :  I "  have  overcome 
the  world. 

XVII.  These  things  Jesus  spoke, 
and  lifted  up  his  eyes  to  heaven 
and  said,  Father,  the  hour  is 
come ;  glorify  thy  Son,  that  thy 


»•  Many  read  U.  irapd  has  the  sense  of 
'  from  with.' 

«  Some  omit  '  to  him.' 

y  ano. 

»  T.  R.  adds  '  now.' 

m  T.  R.  reads  'shall  have.'  B  has  exere. 
The  old  versions  have  the  fut>n-e. 


JOHN  XVII. 


2  Son'^  may  glorify  tliee;  as  tliou 
hast  given  him  authority  •>  over  all 
flesh,  that  [as  to]  all  that  thou 
hast  given  to  him,  he  should  give 

3  them  life  eternal.  And  this  is  the  <= 
eternal  life,  that  they  should  know 
thee,  the  only  true  God,  and  Jesus 

*  Christ  whom  thou  hast  sent.  I  * 
have  glorified  thee  on  the  earth,  [I 
have]  ^  completed  the  work  which 
thou  gavest  me  that  I  should  do 

5  [it]  ;  and  now  glorify  me,  thou  Fa- 
ther, along  with  ^  thyself,  with  the 
glory  which   I  had   along    with^ 

6  thee  before  the  world  was.  I  have 
manifested  thy  name  to  the  men 
whom  thou  gavest  me  out  of  the 
world.  They  were  thine,  and  thou 
gavest  them  me,  and  they  have 

7  kept  thy  word.  Now  they  have 
known  that  all  things  that  thou 

8  hast  given  me  are  of  thee  ;  for  the 
words  ^  wliich  thou  hast  given  me 
I  have  given  them,  and  they '  have 
received  [them],  and  have  known 
truly  that  I  came  out  from  thee, 
and  have  believed  that  thou '  sent- 

9  est  me.  I '  demand  concerning 
them ;  I  do  not  demand  concerning 
the  world,  but  concerning  those 
whom  thou  hast  given  me,  for 
they  are  thine,  (and  all  that  is  mine 

1*^  is  thine,  and  aU  that  is  thine 
mine,)  and  I  am  glorified  in  them. 

1^  And  I  am  no  longer  in  the  world, 
and  these  are  in  the  world,  and  I  * 


a  T.  R.  adds  '  also.' 

b  e^ovaiav.    See  note  to  chap.  x.  ]8. 

<=  I  add  the  article  (as  in  Greek),  because 
it  throws  the  emphasis  on  '  eternal.' 

d  Many  copies  read  'having:.' 

«  irapa  <reavTcj> <roi, '  along  with'  as  to 

presence  and  place. 

f  prifxaja,  the  divine  communications. 

e  T.  R.  reads  '  keep  in  thine  own  name 
those  whom  thou  hast  given  me.'  It  may 
perhaps  be  translated  '  in  which  ;'  but  I 
prefer  the  text.      A  question  has  been 


come  to  thee.  Holy  Father,  keep 
them  in  thy  name  which  thou  hast 
given  me,  &  that  they  may  be  one 

12  as  we.'  When  I  was  with  them  *>  I 
kept  them  in  thy  name ;  those 
thou  hast  given  me  I  have  guarded, 
and  not  one  of  them  has  perished, 
but  the  son  of  perdition,'  that  the 

13  scripture  might  be  fulfilled.  And 
now  I  come  to  thee.  And  these 
things  I  speak  in  the  world  that 
they  may  have   my  joy  fulfilled 

1*  in  them.  I'  have  given  them  thy 
word,J  and  the  world  has  hated 
them,  because  they  are  not  of 
the   world,  as   I*  am  not  of  the 

i'5  world.  I  do  not  demand  that  thou 
shouldest  take  them  out  of  the 
world,but  thatthou  shouldest  keep 

16  them  out  of  the  evil.  They  are 
not  of  the  world,  as  I  *  am  not  of 

17  the  world.     Sanctify  them  by  the  ^ 
IS  truth  :    thy  word  is  truth.      As 

thou  hast  sent  me  into  the  world, 
I  •  also  have  sent  them  into  the 

19  world  ;  and  I  •  sanctify  myseK  for 
them,  that  they  i  also  may  be  sanc- 

20  tified  by™  truth.  And  I  do  not 
demand  for  these  only,  but  also 
for    those  who"  believe    on    me 

21  through  their  word ;  that  they 
may  be  all  one,  as  thou"  Father 
[art]  in  me,  and  I "  in  thee,  that 
they  also  may  be  [one]  in  us,  that 
the  world  may  believe  thatthou' 

22  hast    sent    me.      And  the   glory 


raised,  if  '  that  they  may  be  one'  depends 
on  '  keep  them.'  or  on  'given  me.' 

t  T.  R.  adds  '  in  the  world.' 

i  '  Perishing'  and  '  perdition'  are  the 
verb  and  noun  of  the  same  root  in  Greek, 
refer  one  to  another,  and  then  what 
Judas  belonged  to. 

J  koyov  :  the  word  of  God  in  testimony. 

k  T.  R.  reads  '  thy.' 

'  avToi. 

m  Or  'in.' 

n  T.  R,  reads  '  shall  believe.' 


JOHN  XVn,  XVIII. 


wliich  thou  hast  given  me  I "  have 
given  them,  that  they  may  be  one, 
23  as  we  ■  are  one ;  I  •  in  them  and 
thou"  in  me,  that  they  may  be 
perfected  into  one,  and"  that  the 
world  may  know  that  thou  '  hast 
sent  me,  and  that  thou  hast  loved 
-*  them  as  thou  hast  loved  me.  Fa- 
ther, [as  to]  those  whom  thou 
hast  given  me,  I  desire  that  where 
I  •  am  they  also  may  be  with  me, 
that  they  may  behold  my  glory 
which  thou  hast  given  me,  for 
thou  lovedst  me  before  [the]  foun- 
ds dation  of  [the]  world.  Righteous 
Father,  p — and  the  world  has  not 
known  thee,  but  I '  have  known 
thee,  and  these '  have  known  that 
-^  thou  •  hast  sent  me.  And  I '  have 
made  known  to  them  thy  name, 
and  will  make  [it]  known ;  that 
the  love  with  wliich  thou  hast  loved 
me  may  be  in  them  and  I '  in  them. 
(XVIII.)  Jesus  having  said  these 
things,  went  out  with  his  disciples 
beyond  the  torrent  Cedron,  where 
was  a  garden,  into  which  he  en- 
2  tered,  he  1  and  his  disciples.  And 
Judas  also,  who  dehvered  him  up, 
knew  the  place,  because  Jesus  was 
often  there  in  company  with  his 
8  disciples.  Judas  therefore,  having 
got  the  band,  and  officers  of  the 
chief  priests  and  Pharisees,  comes 
there  with  lanterns,  and  torches, 
*  and  weapons.  Jesus  therefore, 
knowing  all  things  that  were  com- 
ing upon  him,  went  forth  and  said 
5  to  them.  Whom  seek  ye  ?  They 
answered  him,  Jesus  the  Naza- 


o  '  And '  is  doubtful  here,  but  many 
copies  have  it-  n  has  it  without  '  that '  as 
Vul.,  and  some  Latin  copies.  I  notice  it 
because  if  '  and '  be  left  out,  '  that  the 
world'  depends  on  the  clause  immediately 
preceding.    In  result  the  sense    is    the 


rsean.  Jesus  saith  to  them, 
I'  am  he.  And  Judas  also,  who 
delivered  him  up,  stood  with 
^  them.  When  therefore  he  said  to 
them,  I  •  am  he,  they  went  away 
backward  and  fell  to  the  ground. 

7  He  demanded  of  them  therefore 
again.  Whom  seek  ye  ?    And  they 

8  said,  Jesus  the  Nazarasan.  Jesus 
answered,  I  told  you  that  I'  am 
he.    If  therefore  ye  seek  me,  let 

9  these  go  away ;  that  the  word 
might  be  fulfilled  which  he  spake, 
As  to  those  which  thou  hast  given 
me,  I  have  not  lost  one  of  them. 

10  Simon  Peter  therefore,  having  a 
sword,  drew  it,  and  smote  the 
bondsman  of  the  high  priest,  and 
cut  off  his  right  ear;  and  the 
bondsman's    name  was   Malchus. 

11  Jesus  therefore  said  to  Peter,  Put 
the"^  sword  into  the  sheath;  the 
cup  which  the  Father  has  given 
me,  shall  I  not  drink  it  ? 

12  The  band  therefore,  and  the 
chiliarch,  and  the  officers  of  the 
Jews,  took  Jesus  and  bound  him ; 

13  and  they  led  him  away  to  Annas 
first ;  for  he  was  father-in-law  to 
Caiaphas,   who    was    high   priest 

1^  that  year.  But  it  was  Caiaphas 
who  counselled  the  Jews  that  it 
was  better  that  one  man  should 

15  perish  s  for  the  people.  Now  Simon 
Peter  followed  Jesus,  and  the 
other  disciple.  But  that  disciple 
was  known  to  the  high  priest,  and 
went  in  with  Jesus  into  the  palace 

18  of  the  high  priest,  but  Peter  stood 
at  the  door  without.    The  other 


p  Or  '  the  world  :   righteous  Father  !- 
and,'  <fec. 

'  T.  R.  reads  '  thy  sword.' 
•  Many  read  '  die.' 


JOHN  XYIII. 


disciple  therefore,  who  was  known 
to  the  high  priest,  went  out  and 
spoke  to  the  porteress  and  brought 

17  in  Peter.  The  maid  therefore, 
who  [was]  porteress,  says  to  Peter, 
Art  thou*  also  of  the  disciples  of 
this  man  ?     He '  says,  I  am  not. 

18  But  the  bondsmen  and  officers, 
having  made  a  fire  of  coals  (for  it 
was  cold),  stood  and  warmed 
themselves  ;  and  Peter  was  stand- 
ing with  them  and  warming  him- 

18  self.  The  high  priest  therefore 
demanded  of  Jesus  concerning  his 
disciples  and  concerning  his  doc- 

20  trine,  Jesus  answered  him,  I' 
spoke  openly  to  the  world ;  I " 
taught  always  in  the  synagogue 
and  in  the  temple,  where  all  the 
Jews  "  come  together,  and  in  secret 

21  I  have  said  nothing.  Why  demand- 
est  thou  of  me  ?  Demand  of  those 
who  have  heard,  what  I  have  said 
to  them  ;  behold,  they '  know  what 

23 1  •  have  said.  But  as  he  said  these 
things,  one  of  the  officers  who 
stood  by  gave  a  blow  on  the  face 
to  Jesus,  saying,  Answerest  thou 

23  the  high  priest  thus  ?  Jesus  an- 
swered him.  If  I  have  spoken 
evil,  bear  witness  of  the  evil ;  but 
if    well,   why   smitest  thou  me  ? 

24  Annas,  then,  had  sent  him  bound 
to  Caiaphas  the  high  priest. 

25  But  Simon  Peter  was  standing 
and  warming  himseK.  They  said 
therefore  to  him,  Art  thou "  also 
of  his  disciples  ?   He'  denied,  and 

26  said,  I  am  not.  One  of  the  bonds- 
men of  the  high  priest,  who  was 
kinsman  of  him  whose  ear  Peter 
cut  off,  says,  Did  not  I "  see  thee 

27  in  the  garden  with  him  ?    Peter 


■  '  €(cetvos. 

»  T.  R.  reads  'the  Jews  always.' 


denied  therefore  again,  and  imme- 
diately a  cock  crew. 

28  They  lead  therefore  Jesus  from 
Caiaphas  to  the  praetorium ;  and 
it  was  early  morn.  And  they  en- 
tered not  into  the  prastorium,  that 
they  might  not   be  defiled,   but^ 

29  eat  the  passover.  Pilate  there- 
fore went  ovit  to  them  and  said, 
What    accusation    do     ye   bring 

30  against  this  man  ?  They  answered 
and  said  to  him.  If  this  [man] 
were  not  an  evildoer  we  should 
not  have  delivered  him  up  to  thee. 

31  Pilate  therefore  said  to  them.  Take 
him,  ye ",  and  judge  him  according 
to  your  law.  The  Jews  therefore 
said  to  him.  It  is  not  permitted  to 

32  us  to  put  any  one  to  death ;  that 
the  word  of  Jesus  might  be  ful- 
filled which  he  spake   signifying 

33  what  death  he  should  die.  Pilate 
therefore  entered  again  into  the 
pragtorium  and  called  Jesus,  and 
said  to  him.  Thou'  art  the  king  of 

34  the  Jews  ?  Jesus  answered  him. 
Dost  thou  ■  say  this  of  thyself,  or 
have  others  said  it  to  thee  con- 

35  cerning  me  ?  Pilate  answered, 
Am  I  •  a  Jew  ?  Thy  nation  and 
the  chief  priests  have  delivered 
thee  up   to   me :   what  hast  thou 

36  done  ?  Jesus  answered,  My  king- 
dom is  not  of  this  world ;  if  my 
kingdom  were  of  this  world,  my 
servants  had  fought  that  I  might 
not  be  delivered  up  to  the  Jews  ; 
but  now  my  kingdom  is  not  from 

37  hence.  Pilate  therefore  said  to 
him,  Thou'  art  then  a  king? 
Jesus  answered.  Thou*  sayest 
[it],  that  I'  am  a  king.  I*  have 
been  born  for  this,  and  for  this  I 


T.  E.  adds  'iva. 


JOHN  XVIII,  XIX. 


have  come  into  the  world,  that  I 
mig-ht  bear  witness  to  the  truth. 
Every  one  that  is   of  the  truth 

38  hears  my  voice.  Pilate  says  to 
him,  What  is  truth  ?  And  hav- 
ing said  this  he  went  out  again  to 
the  Jews,  and  saith  to  them,  I  • 
find   no   fault   whatever  in  him. 

3^  But  ye  have  a  custom  that  I  re- 
lease [some]  one  to  you  at  the 
passover  ;  will  ye  therefore  that 
I  release  unto  you  the  king-  of  the 

^  Jews  ?  They  cried  therefore  ag-ain, 
all  saying,  Not  this  [man],  but 
Barabbas.  Now  Barabbas  was  a 
robber. 

XIX.     Then  PUate  therefore  took 

2  Jesus  and  scourged  [him].  And 
the  soldiers  having  plaited  a  crown 
of  thorns  put  [it]  on  his  head, 
and  put  a  purple  robe  on  him,  and 

3  came  to  him  and  '^  said.  Hail, 
king  of  the  Jews !  and  gave  him 

4  blows  on  the  face.  And-''  Pilate 
went  out  again  and  says  to  them, 
Lo,  I  bring  him  out  to  you,  that 
ye  may  know  that  I  find  no  fault 

5  in  him  whatever.  Jesus  therefore 
went  out  wearing  the  crown  of 
thorn  and  the  purple  robe,  and  he 
says  to  them.   Behold  the  man  ! 

8  When  therefore  the  chief  priests 
and  the  officers  saw  him  they  cried 
out,  saying.  Crucify,  crucify  [him] . 
Pilate  says  to  them.  Take  him  ye " 
and  crucify  [him],  for  I'  find  no 

7  fault  in  him.  The  Jews  answered 
him,  We  *  have  a  law,  and  accord- 
ing to  our  law  he  ought  to  die,  be- 
cause he  made  himself  Son  of  God. 


'^  T.  R.  omits  '  came  to  him  and.' 

»  I  have  ventured  to  read  '  and'  instead 

of  '  therefore'   here,  with  n.   A,  B  ;   C   is 

wantinjr  liere  ;  D  omits  'therefore,'  but 

has  not  '  and.' 

y  T.  R.  transposes  'release'  and   'cru- 


8  When  Pilate  therefore  heard  tliis 
word,  he  was  the  rather  afraid, 

^  and  went  into  the  praetorium  again 
and  says  to  Jesus,  Whence  art 
thou*  ?  But  Jesus  gave  him  no 
'^^  answer.  Pilate  therefore  says  to 
him,  Speakest  thou  not  to  me? 
Dost  thou  not  know  that  I  have 
authority  to  release y  thee  and 
have  authority  to  crucify  thee  ? 

11  Jesus  answered, '■■  Thou  hadst  no 
authority  whatever  against  me  if 
it  were  not  given  to  thee  from 
above.  On  this  account  he  that 
has  delivered  me  up  to  thee  has 

12  the  greater  sin.  From  this  time 
Pilate  sought  to  release  him  ;  but 
the  Jews  cried  out,  saying.  If  thou 
releasest  this  [man]  thou  art  not 
a  friend  of  Caesar.  Every  one 
making  himself    a    king    speaks 

13  against  Caesar.  Pilate  therefore, 
having  heard  these  words,  *  led 
Jesus  out  and  sat  down  upon  [the] '' 
judgment  seat,  at  a  place  called 
Pavement,  but  in  Hebrew  Gabba- 

1*  tha;  (it  was  [the]  preparation  of  the 
passover  ;  it  was  ''■  about  the  sixth 
hour :)  and  he  says  to  the  Jews, 

I''  Behold  your  king  !  But  they  cried 
out,  Take  [him]  away,  take  [him] 
away,  crucify  him.  Pilate  says  to 
them.  Shall  I  crucify  your  king  ? 
The  chief  priests  answered,  We 

iiJ  have  no  king  but  Caesar.  Then 
he  delivered  him  up  to  them,  that 
he  might  be  crucified ;  and  they 
took  Jesus  and  led    him    away. 

17  And  he  went  out  bearing  his  cross, 
to  the  place  called   [place]  of  a 

cify.' 
'  Many  add  '  him.' 
a  T.  R.  reads  '  this  word.' 
b  T.  R.  has  '  the '  in  text. 
<=  T.R.  reads  'and.' 


JOHN  XIX. 


skull,  whicli  is  in  Hebrew  called 

18  Golgotha ;  where  they  crucified 
him,  and  with  him  two  others, 
[one]  on  this  side,  and  [one]  on 
that,   and    Jesus   in  the   middle. 

19  And  Pilate  wrote  a  title  and  put  it 
on  the  cross.  But  there  was  writ- 
ten, Jesus  the  Nazar^an,  the  king 

20  of  the  Jews.  This  title  therefore 
many  of  the  Jews  read,  for  the 
place  where  Jesus  was  crucified 
was  near  the  city;"!  and  it  was 
written  in  Hebrew,  Greek, «  Latin. 

21  The  chief  priests  of  the  Jews 
therefore  said  to  Pilate,  Do  not 
write,  The  king  of  the  Jews,  but 
that  he  said,  I  am  the  king  of  the 

22  Jews.    Pilate  answered,   What  I 

23  have  written  I  have  written.  The 
soldiers  therefore,  when  they  had 
crucified  Jesus,  took  his  clothes, 
and  made  four  parts,  to  each  sol- 
dier a  part,  and  the  vest ;  but  the 
vest  was  seamless,  woven  through 

24  the  whole  from  the  top.  They 
said  therefore  to  one  another.  Let 
us  not  rend  it,  but  let  us  cast  lots 
for  it,  whose  it  shall  be  ;  that  the 
scripture  might  be  fulfilled  which 
says,  They  parted  my  garments 
among  themselves,  and  on  my 
vesture  they  cast  lots.  The  sol- 
diers therefore  did  these  things. 

25  And  by  the  cross  of  Jesus  stood 
his  mother,  and  the  sister  of  his 
mother,  Mary  the  wife  of  Clopas, 

26  and  Mary  of  Magdala.  Jesus 
therefore,  seeing  his  mother,  and 
the  disciple  standing  by  whom  he 
loved,  says  to  his  mother,  Woman, 


d  Or  '  the  place  of  the  city  where  Jesus 
was  crucified  was  near.' 

e  Some  put  '  Latm'  before  '  Greek.' 

f  nepi9evTe?  v<Ta-(ano),  probably  'binding 
it  to  hyssop.' 

e  T.IL.  reads  '  for  that  sabbath  day  was 


behold  thy  Son.  Then  he  saithunto 
the  disciple.  Behold  thy  mother. 
And  from  that  hour  the  disciple 
took  her  to  his  own  [home].  After 
this,  Jesus,  knowing  that  all 
things  were  now  finished,  that  the 
scripture  might  be  fulfilled,  saith, 
I  thirst.  There  was  a  vessel 
therefore  there  full  of  vinegar, 
and  having  filled  a  sponge  with 
vinegar,  and  putting  hyssop  round 
it,  ^  they  put  it  up  to  his  mouth. 
When  therefore  Jesus  had  received 
the  vinegar,  he  said.  It  is  finished ; 
and  having  bowed  his  head  he  de- 
livered up  his  spirit.  The  Jews 
therefore,  that  the  bodies  might 
not  remain  on  the  cross  on  the 
sabbath,  for  it  was  [the]  prepara- 
tion, (for  ?  the  day  of  that  sabbath 
was  a  great  [day],)  demanded  of 
Pilate  that  their  legs   might    be 

'  broken  and  they  taken  away.  The 
soldiers  therefore  came  and  broke 
the  legs  of  the  first  and  of  the 
other  that  had  been  crucified  with 

'  him ;  but  coming  to  Jesus,  when 
they  saw  that  he  was  already  dead, 

^  they  did  not  break  his  legs,  but 
one  of  the  soldiers  pierced  his  side 
with  a  spear,  and  immediately 
there  came  out  blood  and  water. 

'  And  he  who  saw  it  bears  ^  witness, 
and  his  witness  is  true,  and  he' 
knows  that  he  says  true  that  ye ' 

5  alsoJ  may  believe.  For  these 
things  took  place  that  the  scrip- 
ture might    be  fulfilled,    Not    a 

'  bone  of  him  shall  be  broken.  And 
again     another     scripture     says, 


great.' 

h  Both  verbs  are  in  the  perfect,  express- 
ing what  was  present  to  the  mind  of  the 
writer. 

J  T.  R.  omits  '  also.' 


JOHN  XIX,  XX. 


They  shall  look    on  him  whom 
they  pierced. 

38  And  after  these  things  Joseph  of 
Arimathea,  who  was  a  disciple  of 
Jesus,  but  secretly  through  fear 
of  the  Jews,  demanded  of  Pilate 
that  he  might  take  the  body  of 
Jesus  :  and  Pilate  allowed  it.  He 
came  therefore  and  took  away  the 

39  body  of  Jesus.  And  Nicodemus 
also,  who  at  first  came  to  Jesus  by 
night,  came,  bringing  a  mixture 
of  myrrh  and  aloes,  about  a  hun- 

40  dred  pounds  weight.  They  took 
therefore  the  body  of  Jesus  and 
bound  it  up  in  linen  with  spices, 
as  it  is  the  custom  with  the  Jews 
to  prepare  for  burial. J 

41  But  there  was  in  the  place  where 
he  had  been  crucified  a  garden,  and 
in  the  garden  a  new  tomb  in  which 

42  no  one  had  ever  been  laid.  There 
therefore,  on  account  of  the  pre- 
paration of  the  Jews,  because  the 
tomb  was  near,  they  laid  Jesus. 
(XX.)  And  on  the  first  day  of  the 
week  Mary  of  Magdala  comes,  in 
early  morn,  to  the  tomb,  while  it 
was  still  dark,  and  sees  the  stone 

2  taken  away  from  the  tomb.  She 
runs  therefore  and  comes  to  Simon 
Peter,  and  to  the  other  disciple  to 
whom  Jesus  was  attached,  and 
says  to  them.  They  have  taken 
away  the  Lord  out  of  the  tomb, 
and  we  know  not  where  they  have 

3  laid  him.  Peter  therefore  went 
forth  and  the  other  disciple,  and 

4  came  to  the  tomb.  And  the  two 
ran  together,  and  the  other  dis- 
ciple ran  forward  faster  than  Peter, 
and  came  first  to  the  sepulchre, 


5  and  stooping  down  he  sees  the 
linen  cloths  lying ;  he  did  not  how- 

^  ever  go  in.  Simon  Peter  there- 
fore comes,  following  him,  and 
entered  into  the  tomb,  and  sees 

7  the  linen  cloths  lying,  and  the 
handkerchief  which  was  upon  his 
head  not  lying  with  the  Unen 
cloths,  but  folded  up  in  a  distinct 

8  place  by  itself.  Then  entered  in 
therefore  the  other  disciple  also 
who  came  first  to  the  tomb,  and 

^  he  saw  and  believed ;  for  they  had 
not  yet  known  the  scripture,  that 
he  must  rise  from  among  [the] 

!<>  dead.  The  disciples  therefore 
went  away  again  to   their   own 

11  [home.]  But  Mary  stood  at  the 
tomb  weeping  without.  As  there- 
fore she  wept,  she  stooped  down 

12  into  the  tomb,  and  beholds  two 
angels  sitting  in  white  [garments], 
one  at  the  head  and  one  at  the 
feet,  where  the  body  of  Jesus  had 

13  lain.  And  they^^  say  to  her, 
Woman,  why  dost  thou  weep  ? 
She  says  to  them,  Because  they 
have  taken  away  my  Lord,  and  I 
know  not  where  they  have   laid 

14  him.  ^  Having  said  these  things 
she  turned  backward  and  beholds 
Jesus  standing  [there],  and  knew 

15  not  that  it  was""  Jesus.  Jesus 
says  to  her,  Woman,  why  dost 
thou  weep  ?  Whom  seekest  thou  ? 
She  supposing  that  it  was""  the 
gardener,  says  to  him,  Sir,  if  thou ' 
hast  borne  him  hence,  tell  me 
where  thou  hast  laid  him,  and  I  • 

10  will  take  him  away.  Jesus  says 
to  her,  Mary.  She,  turning  round, 
says  to  him  in   Hebrew,"   Rab- 


j  See  note  to  chap.  xii.  7. 

k  eKflvoi. 

I  T.  R.  adds  'and.' 


">  Literally  '  i 
n  T.  B,  omits 


in  Hebrew.' 


JOHN  XX,  XXI. 


17  boni,  which  means  Teacher.  Jesus 
saith  to  her,  Touch  me  not,  for  I 
have  not  yet  ascended  to  my° 
Father ;  but  go  to  my  brethren 
and  say  to  them,  I  ascend  to  my 
Father  and  your  Father,  and  to  my 

18  God  and  your  God.  Mary  of  Mag- 
dala  comes  bringing  word  to  the 
disciples  that  she  had  seen  the 
Lord,  and  that  he  had  said  these 

19  things  to  her.  When  it  was 
evening  on  that  day,  [which 
was]  the  first  day  of  the  week, 
and  the  doors  shut  where  the 
disciples  were,?  through  fear  of 
the  Jews,  Jesus  came  and  stood 
in  the  midst  and   saith  to  them, 

20  Peace  [be]  to  you.  And  having 
said  this,  he  shewed  to  them  his 
hands  and  his  side.  The  disciples 
rejoiced  therefore,  having  seen  the 

21  Lord.  Jesus  said  therefore  again 
to  them,  Peace  [be]  to  you  :  as  my 
Father  sent  me  forth,  I  •  also  send 


you. 


And  having   said  this   he 


breathed  into  [them],  and  saith  to 
them.  Receive  [the]  Holy  Spirit : 

23  whosoever  sins  ye  remit,  they  are 
remitted  to  them  ;  whosoever 
sins  ye  retain,  they  are  retained. 

24  But  Thomas,  one  of  the  twelve, 
called   Didymus,i  was   not  with 

25  them  when  Jesus  came.  The  other 
disciples  therefore  said  to  him. 
We  have  seen  the  Lord.  But  he 
said  to  them,  Unless  I  see  in  his 
hands  the  mark  of  the  nails,  and 
put  my  finger  into  the  mark  of 
the  nails,  and  put   my  hand  into 

26  his  side,  I  will  not  believe.     And 


o  Many  omit '  my,'  reading  'the  Father. 

p  T.  E.  adds  '  gathered.' 

q  Or  '  twin.' 

r  T.  R.  adds  'and.' 

8  T.  R.  adds  'Thomas.' 


eight  days  after  his  disciples  were 
again  within,  and  Thomas  with 
them.  Jesus  comes,  the  doors 
being  shut,  and  stood  in  the  midst 

27  and  said.  Peace  [be]  to  you.  Then 
he  says  to  Thomas,  Bring  thy  fin- 
ger here,  and  see  my  hands  ;  and 
bring  thy  hand  and  put  it  into  my 
side ;  and  be  not  unbelieving,  but 

28  believing.  ""  Thomas  answered  and 
said  to  him.  My  Lord  and  my  God. 

20  Jesus  saith  to  him.  Because  thou 
hast  seen  me^  thou  hast  believed  : 
blessed  they  who  have  not  seen 
and  have  believed. 

30  Many  other  signs  therefore  also 
Jesus  did  before  his  disciples, 
which  are  not  written  in  this  book; 

31  bvit  these  are  written  that  ye  may 
believe  that  Jesus  is  the  Christ, 
the  Son  of  God,  and  that  beKeving 
ye  might  have  life  in  his  name. 

XXT.  After  these  things  Jesus 
manifested  himself  again  to  the 
disciples  at  the  sea  of  Tiberias. 
And  he  manifested  himself  thus. 

2  There  were  together  Simon  Peter, 
and  Thomas  called  Didymus,  and 
Nathanael  who  was  of  Cana  of 
Galilee,  and  the  [sons]  of  Zebedee, 
and  two  others   of  his  disciples. 

3  Simon  Peter  says  to  them,  I  go  to 
fish.  They  say  to  him.  We  *  also 
come  with  thee.  They  went  forth 
and  went    on    board,*    and  that 

4  night  took  nothing.  And  early 
morn  already  breaking,"  Jesus 
stood  on  the  shore ;  the  disciples 
however  did  not  know  that  it  was  ^ 

5  Jesus.     Jesus  therefore   says  to 

t  T.  R.  adds  '  immediately.' 
"  •ytvojaeVrj?.        T.  R.    reads    •yevo/xeVrjs, 
'being  come.' 
V  Literally  '  is.' 


JOHN  XXI. 


them,  Children,  have  ye  anything 
to  eat  ?  They  answered  him,  No. 
8  And  he  said  to  them,  Cast  the  net 
at  the  right  side  of  the  ship  and 
ye  will  find.  They  cast  therefore, 
and  they  could  no  longer  draw  it, 

7  from  the  multitude  of  fishes.  That 
disciple  therefore  whom  Jesus 
loved  says  to  Peter,  It  is  the  Lord. 
Simon  Peter  therefore,  having 
heard  that  it  was  the  Lord,  girded 
his  overcoat  [on  him]  (for  he  was 
naked),  and  cast  himself  into  the 

8  sea ;  and  the  other  disciples  came 
in  the  small  boat,  for  they  were 
not  far  from  the  land,  but  some- 
where about  two  hundred  cubits, 

^  dragging  the  net  of  fishes.  When 
therefore  they  went  out  on  the 
land,  they  see  a  fire  of  coals  there, 
and   fish  laid   on  it,    and  bread. 

^•^  Jesus  says  to  them,  Bring  of  the 
fishes  which  ye  have  now  taken. 

^^  Simon  Peter  went  up  and  drew 
the  net  to  the  land  full  of  great 
fishes,  a  hundred  and  fifty -three  ; 
and  though  there  were  so  many, 

12  the  net  was  not  rent.  Jesus  saith 
to  them,  Come  and  dine.  But 
none  of  the  disciples  dared  in- 
quire  of  him,    Who    art  thou  •  ? 

13  knowing  it  was^  the  Lord.  Jesus 
"comes  and  takes  the  bread 
and    gives    it   to  them,   and  the 

1^  fish  in  like  manner.  This  is  al- 
ready the  tliird  time  that  Jesus 
had  been  manifested  to  the  ^  dis- 
ciples,  being  risen    from  among 

1-^  [the]  dead.  When  therefore  they 
had  dined,  Jesus  says  to  Simon 
Peter,  Simon,  son  of  Jonas,  y  lovest 


»  Literally*  is.' 
"  T.  R.  adds  'therefore.' 
»  T   R.  reads  'his.' 

y  Many  read  here  'Itaavfov,  or  'loiivov, 
for  'luji/a. 


thou  me  more  than  these?  He 
says  to  him,  Yea,  Lord  ;  thou' 
knowest  that  I  am  attached  to 
thee.  He  says  to  him.  Feed  my 
18  lambs.  He  says  to  him  again  the 
second  time,  Simon,  son  of  Jonas,  y 
lovest  thou  me  ?  He  says  to  him, 
Yea,  Lord  ;  thou  •  knowest  that  I 
am  attached  to  thee.     He  says  to 

17  him.  Shepherd  my  sheep.  He  says 
to  him  the  third  time,  Simon,  son 
of  Jonas,  y  art  thou  attached  to 
me  ?  Peter  was  grieved  because 
he  said  to  him  the  third  time.  Art 
thou  attached  to  me  ?  and  said  to 
him.  Lord,  thou*  knowest^  all 
things;  thou"  knowest"  that  I 
am  attached  to  thee.    Jesus  says 

18  to  him.  Feed  my  sheep.  Verily, 
verily,  I  say  to  thee.  When  thou 
wast  young  thou  girdedst  thyself, 
and  walkedst  where  thou  desir- 
edst;  but  when  thou  shalt  be 
old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  gird 
thee,  and  bring  thee  where  thou 

19  dost  not  desire.  But  he  said  this 
signifying  by  what  death  he  should 
glorify  God.  And  having  said 
this,  he  saith  to  him,  Follow  me. 

20  b  Peter  turning  round  sees  the  dis- 
ciple whom  Jesus  loved  following, 
who  also  leaned  at  supper  on  his 
breast,  and  said.  Lord,  who  is  it 

21  that  delivers  thee  up?  Peter <= 
seeing  him,  •  says  to  Jesus,  Lord, 

22  and  what  [of]  this  man  ?  Jesus 
saith  to  him,  If  I  wiU  that  he 
abide  until  I  come,  what  is  that  to 

23  thee?  Follow  thou"  me.  This 
word  therefore  went  out  among 
»  Conscious  knowledge,  olSaj. 

»  Objective  knowledge,  yii/i6o-<ets. 

b  T.  R.  adds  '  but,' 

«  Many  add  '  then'  or  'therefore,'  ovv. 


ACTS  I. 


the  brethren,  That  disciple  does 
not  die.  And  Jesus  did  not  say 
to  him,  He  does  not  die ;  but.  If 
I  will  that  he  abide  till  I  come, 
24  what  is  that  to  thee  ?  This  is  the 
disciple  who  bears  witness  concern- 
ing these  things,  and  who  has 
written  these  things ;  and  we  know 


2-^  that  his  witness  is  true, 
there  are  also  many  other 
which  Jesus  did,  the  which 
were  written  one  by  one, 
pose  that  not  even  the 
itseK  would  contain  the 
written.  ^ 

^  T.R.  adds  'Amen.' 


And 
things 
if  they 
I  sup- 
world 
books 


ACTS    OF    THE    APOSTLES. 


I  COMPOSED  the  first  discourse, 
0  Theopliilus, concerning  all  things 
which  Jesus  began  both  to  do  and 

2  to  teach,  until  that  day  in  which, 
having  by  the  Holy  Spirit  charged 
the  apostles  whom  he  had  chosen, 

3  he  was  taken  up ;  "*  to  whom  also 
he  presented  himself  living,  after 
he  had  suffered,  with  many  proofs  ; 
being  seen  by  them  during  forty 
days,  and  speaking  of  the  things 
which   concern   the    kingdom    of 

4  God ;  and,  being  assembled  with 
[them],  commanded  them  not  to 
depart  from  Jerusalem,  but  to 
await  the  promise  of  the  Father, 
which  [said  he]  ye  have  heard  of 

•^  me.  For  John  indeed  baptized 
with  water,  but  ye  shall  be  bap- 
tized with  the  Holy  Spirit  after 

6  now  not  many  days.  '  They  there- 
fore, being  come  together,  asked 
him,  saying.  Lord,  is  it  at  this 
time  that  thou  restorest  the  king- 
dom •>  to  Israel?    And  he  said  to 


a  Kafi^avbi  has  the  sense  of  taking  (more 
active)  or  receiving ;  but  in  general  in  the 
New  Testament,  avakafx^avoi  has  the  more 
active  sense  ;  always,  unless  Mark  xvi. 
19,  1  Tim.  iiL  16,  and  this  chapter,  in  all 
which  it  speaks  of  the  ascension,  where 
its  force  is  '  taken  up  ;'  6exoju,at  is  more 
passive  reception. 

b  Compaie  Josephus,  Ant.  xiv.  13,  10  : 
the  same  phrase  exactly. 


7  them.  It  is  not  yours  to  know 
times  and  seasons,  which  the 
Father    has    placed    in    his   own 

s  authority  ;  •=  but  ye  will  receive  ^ 
power,  the  Holy  Spirit  having 
come  upon  you,  and  ye  shall  be 
mye  witnesses  both  in  Jerusalem 
and    in  all  Judasa   and   Samaria, 

9  and  to  the  end  of  the  earth.f  And 
having  said  these  things  he  was 
taken  up,  they  beholding  him,  and 
a  cloud  received  him  out  of  their 
sight.  ^ 

I*'  And  as  they  were  gazing  into 
heaven,  as  he  was  going,  lo,  also 
two  men  stood  by  them  in  white 

11  clothing,  who  also  said.  Men  of 
Galilee,  why  do  ye  stand  looking 
into  heaven  ?  This  Jesus,  who 
has  been  taken  uj)  from  you  into 
heaven,  shall  thus  come  in  the 
manner  in  which  ye  have  beheld 

12  him  going  into  heaven.  Then  they 
returned  to  Jerusalem  from  the 
mount     called     [the     mount]    of 


c  The  word  '  authority'  does  not  please 
me  as  English  here ;  but  it  is  important 
to  distinguish  it  from  'power'  in  what 
follows:  e^oviTta  is 'a  right,'  'an  autho- 
rity' one  possesses. 

d  Here  Aa/A/Sdj/w  has  a  simple  passive 
sense. 

e  T.  R.  reads  'to  me.' 

i  Or  '  land.'    See  chap.  xiii.  47. 

g  Literally  '  eyes.' 


ACTS  I,  II. 


Olives,  which  is  near  Jerusalem,  a 

^3  sabbath  day's  journey  ofP.  And 
when  they  were  come  into  [the 
city],  they  went  up  to  the  upper 
chamber  where  were  staying  both 

■  Peter,  and  John,  and  James,  and 
Andrew,  Philip  and  Thomas,  Bar- 
tholomew and  Matthew,  James  son 
of  AlphfEus,  and  Simon  the  zealot, 
and  Jude  [the  brother]  of  James. 

1^  These  gave  themselves  all  with 
one  accord  to  continual  prayer,? 
with  [several]  women,  and  Mary 
the  mother  of  Jesus,  and  with  his 

^•^  brethren.  And  in  those  days 
Peter,  standing  up  in  the  midst 
of  the  disciples,*'  said,  (the  crowd 
of  names  [who  .were]  together 
[was]     about     a     hundred    and 

1*'  twenty,)  Brethren,'  it  was  neces- 
sary that  the  scripture  should 
have  been  fulfilled  which  the  Holy 
Spirit  spoke  before,  by  the  mouth 
of  David,  concerning  Judas,  who 
became  gi\ide  to  those  who  took 

^7  Jesus  ;  for  he  was  numbered 
amongstJ  us,  and  had  received  a 

18  part  in  this  service.  (This  [man] 
then  indeed  got''  a  field  with 
[the]'  reward  of  iniquity,  and, 
having  fallen  down  headlong,  burst 
in  the  midst,  and  all  his  bowels 

1^  gushed  out.  And  it  was  known 
to  all  the  dwellers  of  Jerusalem, 
so  that  that  field  was  called  in 
their  own  "»  dialect  Aceldama;  that 


s  T  R.  adds  koI  rfj  Serjerei,  '  and  suppli- 
cation.' 

h  Many  read  '  brethren.' 

>  In  Greek,  '  men  brethren.'  This  is  a 
Hebraism,  and meansnomore than 'breth- 
ren.' In  some  cases  it  misleads,  as  in 
'men,  brethren,  and  fathers.' as  if  there 
were  three  classes,  whereas  it  is  no  more 
than  'ye  men  who  are  brethren  and  fa- 
thers.' 

J  T.  R.  reads  '  with  us.' 

k  Used  for  'haviiig'  by  whatever  means. 


20  is,  field  of  blood.)  For  it  is 
written  in  [the]  book  of  Psalms, 
Let  his  homestead  become  deso- 
late, and  let  there  be  no  dweller 
in  it ;  and.  Let  another  take  his 

-^  overseership.  It  is  necessary 
therefore  that  of  the  men  who 
have  assembled  with  us  all  [the] 
time  in  which"  the  Lord  Jesus 
came  in  and  went  out"  among  us, 

22  beginning  from  the  baptism  of 
John,  until  the  day  in  which  he 
was  taken  up  from  us,  one  of 
these  should  be  a  witness  with  us 

23  of  his  resurrection.  And  they 
appointed  two,  Joseph  who  was 
called  Barsabas,  who  had  been 
surnamed  Justus,  and  Matthias. 

21  And  they  prayed,  and  said.  Thou, 
Lord,  knower  of  the  hearts  of  all, 
shew  which  one  of  these  two  thou 

25  hast  chosen,  to  receive  the  lot  of 
this  service  and  apostleship,  from 
which  Judas  transgressing  fell  to 

26  go  to  his  own  place.  And  they 
gave  lots  on  them,p  and  the  lot  feU 
on  Matthias,  and  he  was  numbered 
with  the  eleven  apostles. 

II.  And  when  the  day  of  Pente- 
cost was  now  accomplishing  i  they 
were  all  together  in  one  place.  ■" 

2  And  there  came  suddenly  a  sound 
out  of  heaven  as  of  a  violent  im- 
petuous blowing,  s  and  filled  all 
the  house  where  they  were  sit- 

3  ting.  And  there  appeared  to  them 


See  Matt.  x.  9,  Luke  xviii.  1 2. 

1  T.  R.  has  Tov. 

"'  Some  omit  'own.' 

n  Or  •  at  everj'  time  that^' 

°  e(/)',  referring  properly  only  to  'came 
in.' 

p  T.R  reads  'their lots.' 

n  It  was  come  and  running  its  course  of 
fulfilment  as  a  feast. 

■■  T.  R.  reads  '  with  one  accord.' 

"  TTt'orjs  is  not  'wind,'  but  they  heard 
blowing,  as  of  hard  breathing,  for  which 


ACTS  II. 


parted  tongiaes,  as  of  fire,  and 
they'  sat  upon  each  one  of  them, 

4  And  they  were  all  filled  with  [the] 
Holy  Spirit,  and  began  to  speak 
with  other  tongues  as  the  Spirit 

^  gave  to  them  to  speak  forth.  Now 
there  were  dwelling  at  Jerusalem 
Jews,  pious  men,  from  every  na- 

6  tion  of  those  under  heaven.  But 
the  rumour  of  this  having  spread," 
the  multitude  came  togther  and 
were  confounded,  because  each 
one  heard  them   speaking  in  his 

7  own  dialect.  And  all  were  amazed 
and  wondered,  saying,'  Behold, 
are  not  all  these  who  are  speaking 

8  Galileans  ?  and  how  do  loe  hear 
them  each  in  our  own  dialect  in 

8  which  we  have  been  born,  Par- 
thians,  and  Medes,  and  Elamites, 
and  those  who  inhabit  Mesopota- 
mia, and  Judaea,  and  Cappadocia, 

10  Pontus,  and  Asia,  both  Phrygia 
and  Pamphylia,  Egypt,  and  the 
parts  of  Libya  which  adjoins 
Cyrene,  and  the  Romans  sojourn- 
ing [here],  both  Jews  and  prose- 

11  lytes,  Cretans  and  Arabians,  we 
hear  them  speaking  in  our  own 
tongues  the  great  things  of  God  ? 

12  And  they  were  all  amazed  and  in 


it  is  also  used.  I  do  not  like  the  word 
'blast,'  it  is  too  sudden  and  passing. 
'Blowing'  is  the  word,  but  a  'inishiiig 
blowing'  does  not  do. 

t  T.  R.  reads  eKadio-e  re,  'and  it  sat.' 
<»  Or  'this  voice  having  tikeu  place.' 
In  spite  of  De  Wette  and  Alford,  I  believe 
what  is  in  the  text  to  be  the  sense. 
Kuinoel,  accepted  by  Bloomfield  and 
others,  takes  it  as  the  loud  voice  of  the 
speakers.  But  this  is  not  (^cji/rj?,  nor 
would  it  have  spread  over  the  city  ;  nor 
would  the  sound  of  the  mighty  rushing 
wind  over  the  city  have  brought  them 
there.  It  was— happened— at  the  place 
which  brought  the  en  )wd  there  ;  that  is, 
it  was  not  the  mighty  rushing  wind  l)eing 
heard  everywhere.  The  end  of  the  verse 
goes  to  confirm  this      What  struck  those 


perplexity,  saying  one  to  another, 

13  What  would  this  mean  ?  But 
others  mocking, "   said.  They  are 

14  full  of  new  wine.  But  Peter, 
standing  up  with  the  eleven,  lifted 
up  his  voice  and  spoke  forth  to 
them.  Men  of  Judaea,  and  all  ye 
inhabitants  of  Jerusalem,  let  this 
be  known  to  you,  and  give  heed 

15  to  my  words  :  for  these  are  not 
full  of  wine,  as  ye  suppose,  for  it 

1^  is  the  third  hour  of  the  day ;  but 
this  is  that  which  was  spoken  by 

17  the  prophet  Joel,  And  it  shall  be 
in  the  last  days,  saith  God,  that  I 
will  pour  out  of  my  Spirit  upon 
all  flesh ;  and  your  sons  and  your 
daughters  shall  prophesy,  and 
your  young  men  shall  see  visions, 
and  your  elders  shall  dream  with  ^ 

18  dreams  ;  and  yea,  even  upon  my 
bondsmen  and  upon  my  bonds- 
women in  those  days  will  I  pour 
out  of  my  Spirit,  and  they  shall 

19  prophesy  ;  and  I  will  give  wonders 
in  the  heaven  above  and  signs  on 
the  earth  below,  blood,  and  fire, 

20  and  vapour  of  smoke.  The  sun 
shall  be  changed  to  darkness  and 
the  moon  to  blood  before  the 
great  and  gloriously  appearing? 


who  came  was  hearing  their  own  tongues. 
Allord  says  Gen.  xlv.  1(5  and  Jer.  xxvii. 
(l.)  46  are  no  examples.  Why  not  ?  The 
ruuiours  of  Jacob's  coming  spiead  to 
Pliaraoh's  house.  Schleusner,  who  does 
not  accept  this  sense,  admits  it  as  being 
right  in  Hebrew  and  S  pcuagiut  Greek. 

V  T.  E.  adds  'to  one  another.' 

"  6iaYA.sva^ovTe?,  the  reading  of  the 
best  authorities  and  editors,  is  a  stronger 
word  than  xAeua^oi/res  of  T.  K.  Literally 
'  mocking.' 

"  T.  ii.  reads  '  shall  dream  dreams. ' 
eirvTTVia. 

y  eiTKpavrj,  in  Hebrew  .s-na,  'terrible, 
wonderful.'  But  eni(}>avT^s,  though  used 
fur  'illustrious,'  'glorious,'  has  iu  it  the 
sense  of  'manifestation,  uppearing,  dis- 
playing itself.'    Compare  Tit.  ii.  11,  13. 


ACTS  II. 


day  of  [the]  ^  Lord  come.  And  it 
shall  be  that  whoever  shall  call 
upon  the  name  of  [the]  Lord  shall 
be  saved.  Men  of  Israel,"  hear 
these  words  :  Jesus  the  Nazaraean, 
a  man  borne  witness  to''  by  God 
to  you  by  works  of  power  and 
wonders  and  signs,  which  God 
wrought  by  him  in  your  midst,  as 
yourselves'^  know — him,  given  up 
by  the  determinate  counsel  and 
foreknowledge  of  God,  ye,**  by  [the] 
hand  of  lawless  [men],^  have 
crucified  and  slain.  Whom  God 
has  raised  up,  having  loosed  the 
pains  of  death,  inasmuch  as  it  was 
not  possible  that  he   should  be 

'  held  by  its  power  ;  for  David  says 
as  to  him,  I  foresaw  the  Lord 
continually  before  me,  because  he 
is  at  my  right  hand  that  I  may 

'  not  be  moved.  Therefore  has  my 
heart  rejoiced  and  my  tongue 
exulted  ;  yea,  more,  f  my  flesh  also 

'  shall  dwell  in  hope,  for  thou  wilt 
not  leave  my  soul  in  hades,  nor 
wilt  thou  give  thy  gracious?  one 

'  to  see  corruption.  Thou  hast  made 
known  to  me  [the]  paths  of  Ufe, 
thou  wilt  fill  me  with  joy  with  thy 

'  countenance.  Brethren,  ^  let  it 
be  allowed  to  sjicak  with  freedom 
to  you  concerning  the  patriarch 
David,  that  he  has  both  died  and 
been  buried,  and  his  monument  is 


»  Kupios,  without  article  for  Jehovah. 

*  af6p6s  'I(rpar)A.iTai. 

b  ano&eSeiyfj.evov,  '  borne  witness  to,  to 
you,'  is  not,  I  ara  aware,  agreeable  Eng- 
lish ;  but  'approved,'  in  tlie  modern  use, 
at  any  rate,  is  not  the  sense;  and  'among 
yf>u'  is  feeble.  The  manifestation  or 
demonstration  was  to  the  Jews.  The 
witness  was  borne  to  them,  objectively  to 
Jesus  as  its  subject. 

<:  T.  R.  adds  '  also.' 

•J  T.  R.  adds  A.a/36i/T€9,  'having  taken.' 

e  T.  R.  reads  '  with  lawless  hands.' 


30  amongst  us  unto  this  day.  Being 
therefore  a  prophet,  and  knowing 
that  God  had  sworn  to  him  with 
an  oath,  of  the  fruit  of  his  loins  > 

21  to  set  upon  his  throne  ;  he  seeing 
[it]  before  spoke  concerning  the 
resurrection  of  the  Christ, J  that"* 
neither  has  he  been  left  in  hades 

3"^  nor  his  flesh  seen  corruption.  This 
Jesus  has  God  raised  up,  whereof  all 

3-^  we  are  witnesses.  Having  there- 
fore been  exalted  by  the  right  hand 
of  God,  and  having  received  of  the 
Father  the  promise  of  the  Holy 
Spirit,    he   has    poured   out  this 

31  which  ye  ^  behold  and  hear.  For 
David  has  not  ascended  into  the 
heavens,  but  he  says  himself.  The 
Lord  said  unto  my  Lord,  Sit  at  my 

35  right  hand  until  I  have  put  thine 
enemies  [to  be]   the  footstool  of 

30  thy  feet.  Let  the  whole  house  of 
Israel  therefore  know  assuredly 
that  God  has  made  him,  this  Jesus 
whom  ye  have  crucified,  both™ 
Lord  and  Christ., 

37  And  having  heard  [it]  they 
were  pricked  in  heart,  and  said 
to  Peter  and  the  other  apostles. 
What    shall  we  do,    brethren  ?" 

38  And  Peter  said  to  them.  Repent, 
and  be  baptized,  each  one  of  you, 
in  the  name  of  Jesus  Christ,  for 
remission  of°  sins,  and  ye  wiU 
receive  the  gift  of  the  Holy  Spirit. 


f  ere  6e  /cai,  Hebrew  qK,  which  means 
'  and  more  also, '  <fec. 

B  Or  '  holy.'  But  it  is  o<tios  and  tdh 
not  a7tos  and  vrp. 

1'  See  note  to  chap.  i.  16. 

'  T.  R.  adds  'as  concerning  the  flesh  to 
raise  up  the  Christ.' 

J  Or  '  of  Christ ' 

k  T.  R.  adds  '  his  soul.' 

'  T.  R.  adds  '  now. ' 

m  T.  R.  omits  '  both.' 

n  '  Men'  omitted.    See  note  chap.  i.  16. 

o  Some  add  '  your. ' 


ACTS  II,  III. 


39  For  to  you  is  the  promise,  and  to 
your  children,  and  to  all  who 
[are]  afar  off,  as  many  as  [the] 

^  Lord  our  God  may  call.  And  with 
many  other  words  he  testified  and 
exhorted,?  saying.  Be  saved  from 

^^  this  perverse  generation.  Those 
then  who  had  accepted  i  his  word 
were  baptized ;  and  there  were 
added  that  day  about  three  thou- 

*2  sand  souls.  And  they  persevered 
in  the  teaching  and  fellowship 
of  the  apostles,  "^in  breaking  of 

43  bread  and  prayers.  And  fear 
was  upon  every  soul,  and  many 
wonders    and    signs    took    place 

**  through  the  apostles'  means.  And 
all  that  believed  were   together, 

45  and  had  all  things  common,  and 
sold  their  possessions  and  sub- 
stance, and  distributed  them  to 
all,  according  as  any  one  might 

46  have  need.  And  every  day,  being 
constantly  in  the  temple  with  one 
accord,  and  breaking  bread  in  [the] 
house,  they  received  their  food 
with   gladness   and   simplicity  of 

47  heart,  praising  God,  and  having 
favour  with  all  the  people  ;  and 
the  Lord  added  [to  the  assembly]  ^ 
daily  those  that  were  to  be  saved.  * 


P  Many  add  '  them.' 

<i  aiToSexoiJ.aL  is  'to  receive  in  full,  or 
with  satisfaction  ;'  or,  as  to  an  opinion  or 
teaching,  'to  accept  and  receiveit  as  true.' 
T.  R.  adds  dcr/AeVto?,  '  gladly.' 

^  T.  R.  adds  '  and.' 

s  See  note  to  chap.  iii.  1. 

*  Tovs  crco^ojoieVovs,  the  remnant  of  Israel 
whom  God  was  sparing.  The  word  is  used 
for  this  class  in  the  LXX,  in  the  prophets. 
The  Lord  now  added  these  to  the  cViristian 
assembly.  It  is  used  chiefly  for  tsba  and 
-nw  '  to  escape.'  As  to  the  form  of  the 
word,  crw^ofxei'ot,  o-eo-wcr^eVot,  o-ajfleVre?  are 
all  found  in  the  LXX.  The  difference  of 
<rta^6f/ievo?  is  that  it  gives  the  character 
instead  of  the  fact ;  as  I  might  say,  '  the 
spared  ones,'  or  '  those  to  be  spared  ;'  or 
the  fact,  'those  who  have  been  spared.'  It 


III.  And  Peter  and  John  went  up 
together"  into  the  temple  at  the 
hour  of    prayer    [which    is]    the 

2  ninth  [hour],  and  a  certain  man 
who  was  lame  from  his  mother's 
womb  was  being  carried,  whom 
they  placed  every  day  at  the  gate 
of  the  temple  called  Beautiful,  to 
ask  alms  of  those  who  were  going 

3  into  the  temple  ;  who  seeing  Peter 
and  John  about  to  enter  into  the 

4  temple  asked  to  receive  alms.  And 
Peter,  looking  stedf astly  upon  him 

5  with  John,  said.  Look  on  us.  And 
he  gave  heed  to  them,  expecting  to 

6  receive  something  from  them.  But 
Peter  said,  Silver  and  gold  I  have 
not ;  but  what  I  have,  this  give  I 
to  thee :  In  the  name  of  Jesus 
Christ  the  Nazaraean  rise  up  and 

7  walk.  And  having  taken  hold  of 
him  [by]  the  right  hand  he  raised 
him  up,  and  immediately  his  feet 
and  ankle  bones  were  made  strong. 

8  And  leaping  up  he  stood  and 
walked,  and  entered  with  them 
into    the    temple,    walking,    and 

9  leaping,  and  praising  God.  And 
all  the  people  saw  him  walking  and 

10  praising  God.  And  they  recog- 
nized him,  that  it  was  he  who  sat 


is  not  this  last  here.  It  is  the  class  of  per- 
sons then  God  was  saving.  It  is  not  a 
doubt  as  to  their  being  saved,  nor  a  state, 
but  a  class.  Compare  Luke  xiii.  'Are  the 
<ra)^6|u,evoi,  that  class,  few?'  So  the  English, 
means  there  'that  be  saved.'  The  Jews 
discussed  this  point  much,  as  may  be  seen 
in  Lightfoot  and  Schoetgen. 

"  Cod.  Sin.  confirms  the  omission  of 
€KK\y](TCa,  ii.  47,  and  reads  TreVpos  6e' :  but 
as  it  is  disputed,  I  have  changed  nothing. 
The  sense  is  substantially  the  same.  'Etti 
TO  avTo  is  used  as  it  is  here.  See  Kypke 
on  the  verse.  It  means  simply  'together.' 
Probably  we  should  read  '  the  Lord  added 
together  daily  such  as  should  be  saved. 
And  Peter  (or,  now  Peter)  and  John  went 
up  into  the  temple.' 


ACTS  III. 


for  alms  at  the  Beautiful  gate  of 
the  temple,  and  they  were  filled 
with   wonder   and  amazement  at 

11  what  had  happened  to  him.  And 
as  he''  held  Peter  and  John,  all  the 
people  ran  together  to  them  in 
the  portico  which  is  called  Solo- 

12  mon's,  greatly  wondering.  And 
Peter  seeing  it,  answered  the 
people,  Men  of  Israel,''  why  are 
ye  astonished  at  this  ?  or  why  do 
ye  gaze  on  us  as  if  we  had  by  our 
own  power  or  piety  made  him  to 

13  walk  ?  The  God  of  Abraham  and 
Isaac  and  Jacob,  the  God  of  our 
fathers,  has  glorified  his  servant 
Jesus,  whom  ye  delivered  up,  and 
denied  him  in  the  presence  of 
Pilate,  when  Jie^  had  judged  that 

1*  he  should  be  let  go.  But  ye  denied 
the  holy  and  righteous  one,  and 
demanded  that  a  man  [that  was] 
a  murderer  should  be  granted  to 

15  you ;  but  the  originator  y  of  life  ye 
slew,  whom  God  raised  up  from 
among  [the]  dead,  whereof  we  are 

18  witnesses :  and,  by  faith  in  his 
name,  his  name  has  made  this 
man  strong  whom  ye  behold  and 
know ;  and  the  faith  which  is  by 
him  has  given  him  this  complete 
soundness  in  the  presence  of  you 

17  all.  And  now,  brethren,  I  know 
that  ye  did  it  in  ignorance,  as  also 

18  your  rulers ;  but   God   has   thus 


T.  R.  'as  the  lame  man  that  had  been 


"  ai/Spes  'I(Tpai)XtTai. 

»  fKeivov. 

y  apxr)y6v,  a  word  difficult,  not  to  under 
stanl,  but  to  render  in  English.  It  is  a 
'  leader,"  but  it  is  more.  It  is  used  for  one 
who  begins  and  sets  a  matter  on,  the 
apx-ny6<;  if  a  tumult :  in  German.  Urheher, 
the  'oiigin.'  So  in  Hebrews  xii.  2  :  '  he 
betran  and  finished  the  whole  course  :' 
'the  origin'  or  '  originator,' though  the 
word  is  hai-sh  in  connection  with  life. 


fulfilled  what  he  had  announced 
beforehand  by  the  mouth  of  aU 
the    prophets,    that    his    Christ'- 

19  should  suffer.  Repent  therefore 
and  be  converted,  for  the  blot- 
ting out  of  your  sins,  so  that 
times  of  refreshing  may  come 
from  [the]  presence  of  the  Lord, 

20  and  he  may  send  Jesus  Christ,  who 

21  was  foreordained*  for  you,  whom 
heaven  indeed  must  receive  tiU 
[the]  times  of  [the]  restoring  of  all 
things,  of  which  God  has  spoken 
by  the  mouth  of^  his  holy  pro- 

22  phets  since  time  began.'^  Moses 
indeed**  said,«  A  prophet  shall  [the] 
Lord  your  God  raise  up  to  you  out 
of  your  brethren  like  me :  him 
shall  ye  hear  in  everything  what- 

23  ever  he  shall  say  to  you.  And  it 
shall  be  that  whatsoever  soul  shall 
not  hear  that  prophet  shall  be  de- 
stroyed from  among  the  people. 

2^  And  indeed  all  the  prophets  from 
Samuel  and  those  in  succession 
after  [him],  as  many  as  have 
spoken,  have  announced  also  these 

25  days.  Ye  are  [the]  sons  of  the 
prophets  and  of  the  covenant 
which  God  appointed  to  our  fa- 
thers, saying  to  Abraham,  And  in 
thy  seed  shall  all  the  families  of 

26  the  earth  be  blessed.  To  you  first 
God,  having  raised  up  his  ser- 
vant,f  has  sent  him,  blessing  you 

»  T.  R.  reads  his  prophets,  that  the 
Christ' 

»  T.  R.  reads  '  who  before  was  preached 
to  you. ' 

b  T.  R.  adds  'all.' 

c  According  to  the  better  reading  'since 
time  began'  refers  to  'holy  prophets.' 
Literally  *  his  holy  siuce-time-begau  pro- 
phets." 

d  T.  R.  reads  '  for  Moses  indeed.' 

e  T.  R.  adds  '  to  the  tathera.' 

f  T.  R.  adds  'Jesus,' 


ACTS  III,  IV. 


in  turning  each  one  [of  you]  from 
your  wickedness. 
rV.      And  as  they  were  speaking  to 
the  people,   the   priests  and  cap- 
tain of  the  temple  s  and  the  Sad- 

2  ducees  came  upon  them,  being 
distressed  on  account  of  their 
teaching  the  people  and  preaching 
by  •'Jesus  the  resurrection  from 

3  among'  [the]  dead  ;  and  they  laid 
hands  on  them,  and  put  them  in 
ward  till  the  morrow  ;  for  it  was 
already  evening. 

^  But  many  of  those  who  had 
heard  the  word  believed,  and  the 
number  of  the  men  had  become 
about  five  thousand, 

3  And  it  came  to  pass  on  the 
morrow  that  their  rulers  and  el- 
ders  and   scribes   were   gathered 

^  together  at  Jerusalem,  and  Annas 
the  high  priest,  and  Caiaphas,  and 
John,  and  Alexander,  and  as  many 
as  were  of  [the]  J  high  priestly  f a- 

7  mUy  ;  and  having  placed  them  in 
the  midst  they  inquired.  In  what 
power  or  in  what  name  have  ye 

8  done  this  ?  Then  Peter,  fiUed 
with  [the]  Holy  Spirit,  said  to 
them.  Rulers   of  the   people  and 

8  elders  of  Israel,  •^  if  we  this  day 
are  called  on  to  answer  as  to  the 
good   deed   [done]   to  the  infirm 

10  man,  how  he  has  been  cured,  be 
it  known  to  you  all,  and  to  all  the 
people  of  Israel,  that  in  the  name 
of  Jesus  Christ  the  Nazarasan, 
whom  ye  have  crucified,  whom  God 
has  raised  from  among  [the]  dead, 


S  lepov. 

^  fV  Tw  'Itjctov. 

>  This' is  a  little  more  emphatic  than 
iisual:  TTji' eic,  •  the  resuiTection  which  [is] 
from  among  the  dead.' 

i  Perhaps  '  of  high  priestly  family.' 

^  Some  omit  '  of  Israel.' 


by  him   this    [man]    stands  here 

11  before  you  sound  [in  body].  He 
is  the  stone  which  has  been  set  at 
nought  by  you  the  builders,  which 
is  become  the  head  of  the  corner. 

1^  And  salvation  is  in  none  other, 
for  neither  is  there  another  name 
under  heaven  which  is  given 
among  men  by  which  we  must  be 
saved. 

13  But  seeing  the  boldness  of  Peter 
and  John,  and  perceiving  that  they 
were  unlettered  and  uninstructed 
men,  they  wondered;  and  they 
recognized   them  that  they  were 

1^  with  Jesus.  And'  beholding  the 
man  who  had  been  healed  stand 
with  them,  they  had  nothing  to 

15  reply ;  bvit  having  commanded 
them  to  go  out  of  the  council  they 
conferred  with  one  another,  say- 
ing. What   shall  we  do   to  these 

16  men  ?  for  that  indeed  an  evident 
sign  has  come  to  pass  through 
their  means  is  manifest  to  all  that 
inhabit  Jerusalem,  and  we  cannot 

17  deny  it.  But  that  it  be  not  fur- 
ther spread  among  the  people,  let 
us  threaten  them  severely'"  no 
longer  to  speak  to  any  man  in  this 

IS  name.  And  having  called  them, 
they  charged  [them]  "  not  to  speak 
at  aU   nor  teach  in  the  name  of 

19  Jesus.  But  Peter  and  John  an- 
swering said  to  them,  If  it  be 
righteous  before  God  to  listen  to 
you  rather  than  to  God,  judge  ye  ; 

-'^  for  as  for  us,  we  cannot  refrain" 
from  speaking  of  the  things  which 


1  T.  E.  reads  '  but.' 

™  Literally  -with  threat.'  a  Hebraism. 
Some  leave  it  out,  probably  as  a  con-ection 
for  better  Greek. 

°  T.E.  has  'them*  in  text. 

o  Literally  '  cannot  not  speak.' 


ACTS  IV,  V. 


21  we  have  seen  and  heard.  But 
they,  having  further  threatened 
them,  let  them  go,  finding  no  way 
how  they  might  punish  them,  on 
account  of  the  people,  because  aU 
glorified  God  for  what  had  taken 

22  place  ;  for  the  man  on  whom  this 
sign  of  heaUng  had  taken  place 
was  above  forty  years  old. 

-^  And  having  been  let  go  they 
came  to  their  own  [company],  and 
reported  all  that  the  chief  priests 

2^  and  elders  had  said  to  them.  And 
they  having  heard  it,  lifted  up 
their  voice  with  one  accord  to 
God,  and  said,  Lord,"  thou  art 
the  Godo  who  made  the  heaven 
and  the  earth  and  the  sea,  and 

25  all  that  is  in  them ;  who  hast  said 
by  the  mouth  of  thy  servant 
David,P  Why  have  [the]  nations 
raged  haughtily  and  [the]  peoples 

26  meditated  vain  things  ?  The 
kings  of  the  earth  were  there,  and 
the  rulers  were  gathered  together 
against  the  Lord  and  against  his 

27  Christ.  For  in  truth  against  thy 
holy  servant  Jesus,  whom  thou 
hadst  anointed,  both  Herod  and 
Pontius  Pilate,  with  [the]  na- 
tions, and  peoples  of  Israel,  have 
been    gathered  together  in   this 

28  city '1  to  do  whatever  thy  hand  and 
thy   counsel  had   determined  be- 

29  fore  should  come  to  pass.  And 
now,  Lord,  look  upon  their  threat- 
enings,  and  give  to  thy  bonds- 
men with  all  boldness  to  speak 

°  Seo-TTOTT)?,  '  the  master,'  as  of  a  slave  ; 
'one  having  sovereign  power' (uot/ciiptosj, 
as  in  Jvide  4  and  2  Peter  ii.  1. 

"  Or  '  God,'  Elohim,  the  one  who  is  so. 
Some  omit  6  ©eos.  Then  we  must  read 
'  thou  art  he  who  made.' 

p  1  have  left  tlie  T.  R.  The  reading  is 
uncert^iin,  and,  if  read  as  in  A,  B.  s,  the 
translation  is  as  difi&cult.     '  Our  lather'  is 


30  thy  word,  in  that  thou  stretchest 
out  thy  hand  to  heal,  and  that 
signs  and  wonders  take  place 
through  the  name  of  thy  holy  ser- 
vant Jesus. 

•*!  And  when  they  had  prayed,  the 
place  in  which  they  were  assem- 
bled shook,  and  they  were  all 
filled  with  the""  Holy  Spirit,  and 
spoke  the  word  of  God  with  bold- 
ness. 

32  And  the  heart  and  soul  of  the 
multitude  of  those  that  had  be- 
lieved were  one,  and  not  one  said 
that  anything  of  what  he  posses- 
sed was   his   own,   but  aU  things 

33  were  common  to  them ;  and  with 
great  power  did  the  apostles  give 
witness  of  the  resurrection  of  the 
Lord  Jesus,  and  great  grace  was 

3^  upon  them  all.  For  neither  was 
there  any  one  in  want  among 
them  ;  for  as  many  as  were  owners 
of  lands  or  houses,  selling  them, 
brought  the  price  of  what  was  sold 

3'i  and  laid  it  at  the  feet  of  the  apos- 
tles ;  and  distribution  was  made 
to  each  according  as  any  one 
might  have  need. 

36  And  Joseph, «  who  had  been  sur- 
named  Barnabas  by  the  apostles 
(which  is,  being  interpreted.  Son 
of  consolation),  a  Levite,  Cyprian 

3"  by  birth,  being  possessed  of  land, 
having  sold  [it],  brought  the 
money  and  laid  it  at  the  feet  of 
the  apostles. 

V.      But  a  certain  man,  Ananias  by 


added  to  '  David,'  and  the  words  '  by  the 
Holy  Spirit.'  One  must  say  perhaps, 
'who  by  the  Holy  Si)int  (through  the 
mouth  of  thy  servant  J  )avid  our  father), 
hast  said.'    So  also  It.,  Vul. 

q  T.  11.  omits  'in  this  city.' 

"  T.  R.  omits  '  the.' 

«  T.  R.  reads  'Joses. 


ACTS  V. 


name,  with  Sapphira  his  wife,  sold 

2  a  possession,  and  put  aside  for 
himself  part  of  the  price,  [his]' 
wife  also  being  privy  to  it ;  and 
having  brought  a  certain  part  laid 

3  it  at  the  feet  of  the  apostles.  But 
Peter  said,  Ananias,  why  has 
Satan  fiUed  thy  heart  that  thou 
shouldest  lie  to  the  Holy  Spirit, 
and  put  aside  for  thyself  a  part  of 

*  the  price  of  the  estate  ?  While 
it  remained  did  it  not  remain  to 
thee  ?  and  sold,  was  [it  not]  in  thine 
own  power  ?  Why  is  it  that  thou 
hast  purposed  this  thing  in  thine 
heart  ?      Thou  hast  not  lied   to 

5  men,  but  to  God.  And  Ananias, 
hearing  these  words,  fell  down 
and  expired.    And  great  fear  came 

6  upon  all  who  heard  [it]."  And  the 
young  men,  rising  up,  swathed 
him  up  for  burial,  and,  having 
carried  him  out,  buried  him. 

7  And  it  came  to  pass  about  three 
hours  afterwards,  that  his  wife, 
not  knowing  what  had  happened, 

8  came  in.  And  Peter  answered  her, 
TeU  me  if  ye  gave  the  estate  for 
so  much  ?    And  she  said,  Yes,  for 

8  so  much.  And  Peter  said  to  her,^ 
Why  [is  it]  that  ye  have  agreed 
together  to  tempt  the  Spirit  of 
[the]  Lord  ?  Lo,  the  feet  of  those 
that  have  buried  thy  husband 
[are]  at  the  door,  and  they  shall 

10  carry  thee  out.  And  she  fell  down 
immediately  at  his  feet  and  ex- 
pired. And  when  the  young  men 
came  in  they  found  her  dead ;  and, 
having  carried  her  out,  they 
buried  her  by  her  husband. 

t  T.  R.  reads  '  his  '  in  text, 
u  T.  R.  adds  •  these  things.' 
"  Many  read  '  and  Peter  [said]  to  her," 
omittiu"  'said.' 


11  And  great  fear  came  upon  all 
the  assembly,  and  upon  all  who 

12  heard  these  things.  And  by  the 
hands  of  the  apostles  were  many 
signs  and  wonders  done  among 
the  people;  (and  they  were  all  with 
one   accord  in   Solomon's   porch, 

13  but  of  the  rest  durst  no  man  join 
them,  but   the   people   magnified 

1'*  them ;  and  believers  were  more 
than  ever  added  to  the  Lord,  mul- 
titudes both  of  men  and  women  ;) 

15  so  that  they  brought  out  the  sick 
into  the  streets  and  put  [them]  on 
beds  and  couches,  that  at  least  the 
shadow  of  Peter,  when  he  came, 
might   overshac^ow    some   one   of 

16  them.  And  the  multitude  also  of 
the  cities  round  about  came  to- 
gether to"^  Jerusalem,  bringing 
sick  persons  and  persons  beset 
by  unclean  spirits,  who  were  all 
healed. 

17  And  the  high  priest  rising  up, 
and  all  they  that  were"  with  him, 
which  is  the   sect  of  the  Saddu- 

18  cees,  were  filled  with  wrath,  and 
laidy  hands  on  the  apostles  and 
put  them  in  the   public   prison. 

19  But  an  angel  of  [the]  Lord  during 
the  night  opened  the  doors  of  the 
prison,  and,  leading  them  out,  said, 

20  Go  ye  and  stand  and  speak  in  the 
temple  to  the  people  all  the  words 

21  of  this  life.  And  when  they  heard 
it,  they  entered  very  early  into  the 
temple  and  taught.  And  when 
the  high  priest  was  come,  and 
they  that  were  with  him,  they 
called  together  the  council  and 
all  the  elderhood  of  the  sons  of 


«■  Some  omit  '  to,'  reading  '  cities  round 
about  Jerusalem.' 

y  Some  with  T.  R.  add  '  their.' 


ACTS  V. 


Israel,  and  sent  to  the  prison  to  | 

22  have  them  brought.  And  when 
the  officers  were  come,  they  did  i 
not  find  them  in  the  prison ;  and  [ 

23  returned  and  reported,  saying,  We  j 
found  the  prison  y  shut  with  all 
security,  and  the  keepers^  stand- 
ing at^  the  doors ;  but  when  we  had 
opened  [them],  within  we  found 

24  no  one.  And  when  they  heard 
these  words,  both  the  priest  *  and 
the  captain  of  the  temple  and  the 
chief  priests  were  in  perplexity  as 
to  them,  what  this  would  come  to. 

25  And  a  certain  person  coming  repor- 
ted to  them,  ^  Lo,  the  men  whom  ye 
put  in  the  prison  are  in  the  temple, 
standing  and  teaching  the  people. 

26  Then  the  captain,  having  gone 
with  the  officers,  brought  them, 
not  with  violence,  for  they  feared 
the  people,  lest  they  should  be 

27  stoned.  <^  And  they  bring  them 
and    set    them    in    the    council. 

23  And  the  high  priest  asked  them, 
saying, '1  We  strictly  enjoined 
you  not  to  teach  in  this  name: 
and,  lo,  ye  have  filled  Jerusalem 
with  your  doctrine,  and  purpose 
to  bring  upon  us  the  blood  of  this 

29  man.  But  Peter  answering,  and 
the  apostles,   said,   God  must  be 

30  obeyed  rather  than  men.  The 
God  of  our  fathers  has  raised  up 
Jesus,  whom  ye  have  slain,  having 

31  hanged  on  a  cross. ^  Him  has  God 
exalted  by  his  right  hand  as  leader 


y  T.  R.  adds  /u.eV.  '  indeed.' 

«  T.  R.  iidds  '  without '  and  '  before.' 

»  Many  have  left  this  out,  reading  '  both 
the  captain,'  (fee. ;  but  it  seems  ti)  get  rid 
of  the  difficulty  of  the  word.  It  means 
of  course  the  high  priest. 

I'  T.  R.  adds  '  saying.' 

<:  T.  R.  reads  '  that  they  might  not  be 
stoned:'  iVa  /xtj. 

d  Others  read  with  T.  R.  '  Did  we  not 


and  saviour,  to  give  repentance  to 

32  Israel  and  remission  of  sins.  And 
xve  are  his  witnesses  of  these 
things,  and  the  Holy  Spirit  also, 
which  God  has  gfiven  to  those  that 

33  obey  him.  But  they,  when  they 
had  heard  [these  things],  were  cut 
to  the  heart,  and  took  counsel  to 

31  kill  them.  But  a  certain  [man], 
a  Pharisee,  named  Gamaliel,  a 
teacher  of  the  law,  held  in  honour 
of  all  the  people,  rose  up  in  the 
council,  and  commanded  to  put 
the  apostles  f^  out  for  a  short  whole, 

35  and  said  to  them.  Ye  IsraeKtes,  tf 
take  heed  to  yourselves  as  regards 
these  men  what  ye  are  going  to 

36  do  ;  for  before  these  days  Theudas 
rose  up,  alleging  himself  to  be 
somebody,  to  whom  a  number  of 
men,  about  four  hundred,  were 
joined ;  who  was  slain,  and  all,  as 
many  as  obeyed  him,   were  dis- 

37  persed  and  came  to  nothing.  After 
him  rose  Judas  the  Galilean  in  the 
days  of  the  census,  and  drew 
away  [a  number^  of]  people  after 
him ;  and  he  perished,  and  aU,  as 
many   as   obeyed  him,  were  scat- 

3*  tered  abroad.    And  now  I  say  to 

you.  Withdraw  from  these    men 

and  let  them  alone,   for  if  this 

counsel  or  this  work  have  its  ori- 

I      gin  from  men,  it  will  be  destroyed  ; 

39  but  if  it  be  from  God,  ye  will  not  be 
able  to  put  them'  down,  lest  ye  be 
found  also  fighters   against  God. 

strictly  enjoin  you  ?' 

«  Literally  '  on  wood  ;'  used  for  stocks, 
cmss,  and  such  like  ignoniuiious  and  for- 
cible means  of  punishment. 

f  Many  read  '  the  men.' 

K  See  chap.  i.  16. 

^  T.  R.  has  kabv  LKavov,  '  a  considerable 
people.' 

T.  Rereads  'it' 


ACTS  V,  VI. 


•*^  And  they  listened  to  his  advice  ; 
and  having  called  the  apostles, they 
beat  them,  and  enjoined  them  not 
to  speak  in  the  name  of  Jesus,  and 

*i  dismissed  them.  They  therefore 
went  their  way  from  [the]  presence 
of  the  council,  rejoicing  that  they 
were   counted  worthy  to   be  dis- 

^2  honoured  for  theJ  name.  And 
every  day,  in  the  temple  and  in  the 
houses,  they  ceased  not  teaching 
and  announcing  the  glad  tidings 
that  Jesus  [was]  the  Christ.'' 

VI.  But  in  those  days,  the  disci- 
ples multiplying  in  number,  there 
arose  a  murmuring  of  the  Helle- 
nists against  the  Hebrews  because 
their  widows  were  overlooked  in 

2  the  daily  ministration.  And  the 
twelve,  having  called  the  multi- 
tude of  the  disciples  to  [them], 
said,  It  is  not  right'  that  we, 
leaving  the  word  of  God,  should 

3  serve  tables.  Look  out  therefore, 
brethren,  from  among  yourselves 
seven  men,  well  reported  of,  full 
of  [the]  Holy  Spirit  and  wisdom, 
whom  we  will '"  establish  over  this 

^  business ;  but  we  will  give  our- 
selves up  to  prayer  and  the  minis- 

^  try  of  the  word.  And  the  saying- 
pleased  the  whole  multitude  :  and 


i  T.  R.  reads  'his.' 
^  T.  R.  reads  '  of  Jesus  the  Christ.' 
1  De  Wette  and  Alrord,  after  Meyer  and 
others,  reject  this  sense  of  aperrrov  alleg- 
ing that  the  use  of  it  in  the  LXX  is  always 
■•rv^  with  3a  :  but  it  is  largely  used  there 
for  -\v  'yv2,  312  coming  after  ;  and  even  if 
nar  be  referred  to  'in  God's  sight,'  still 
-iBT  has  its  own  sense.  Chrysostum  gives 
it  the  sense  of  drono^  (Horn.  xiv.  on 
Acts),  however,  it  is  only  the  general  idea 
he  expressed  by  it.  I  apprehend  there- 
fore 'right,'  'proper,'  is  tha  sense;  not 
merely  that  it  did  not  please  the  apostles. 
Pleasing  to  God,  I  understand ;  but  when 
xised  for  man  it  is  arbitrary,  as  to  Sarah, 


they  chose  Stephen,  a  man  full  of 
faith  and  [the]  Holy  Spirit,  and 
Philip,  and  Prochorus,  and  Nica- 
nor,  and  Timon,  and  Parmenas, 
and  Nicolas,  a  proselyte  of  An- 
^  tioch,  whom  they  set  before  the 
apostles ;  and,  having  prayed,  they 

7  laid  their  hands  on  them.  And 
the  word  of  God  increased,  and 
the  number  of  the  disciples  in 
Jerusalem  was  very  greatly  mul- 
tiplied, and  a  great  crowd  of  the 
priests  obeyed  the  faith. 

s  And  Stephen,  full  of  grace  °  and 
power,  wrought  wonders  and  great 
signs  °  among  the  people. 

8  And  there  arose  up  certain  of 
those  of  the  synagogue  called  of 
freedmen,P  and  of  Cyrenians,  and 
of  Alexandrians,  and  of  those  of 
Cilicia  and  Asia,  disputing  with 

i*j  Stephen.  And  they  were  not  able 
to  resist  the  wisdom  and  the  Spirit 

'1  withq  which  he  spoke.  Then  they 
suborned  men,  saying,  We  have 
heard  him  speaking  blasphemous 
words    against  Moses  and  God. 

'2  And  they  roused  the  people,  and 
the  elders,  and  the  scribes.  And 
coming  upon  [him]  they  seized  him 
and  brought  [him]  to  the  council. 

'^  And  they  set  false  witnesses,  say- 


Genesis  xvi.  6. 

™  T.  K.  reads  'whom  we  may  appoint.' 

"  T.R.  reads  'faith.' 

°  Or  ■  gi-eat  wonders  and  signs.' 

p  Some  would  translate  this  as  a  proper 
name  referring  to  Libertum.acity  in  Africa. 
The  two  other  words  seem  to  favour  this. 
If  Ae-yojoieVy}?  refers  only  to  Xi^epTiviav,  as 
Alford  supposes,  that  would  tend  to  con- 
firm the  meaning  of  'fieedmen.' 

1  Or  '  by';  the  Holy  Spirit,  but  .';een  as 
in  Stephen,  that  by  which  he  spoke.  As 
remarked  by  many,  'which'  refers  gram- 
matically to  Spirit,  but  in  sense  to  wisdom 
and  Spirit  both. 


ACTS  VI,  VII. 


ing,  This  man  does  not  cease 
speaking  t  words  against  the'  holy 

14  place  and  the  law ;  for  we  have 
heard  him  saying,  This  Jesus  the 
Nazaraean  shall  destroy  this  place, 
and   change  the  customs  which 

16  Moses  taught  us.  And  all  who 
sat  in  the  council,  looking  fixedly 
on  him,  saw  his  face  as  [the]  face 
of  an  angel. 

VTI.    And  the  high  priest  said,  Are 

2  these  things  then^  so?  And  he 
said.  Brethren  and  fathers,' 
hearken.  The  God  of  glory  ap- 
peared to  our  father  Abraham 
when  he  was  in  Mesopotamia, 
8  before  he  dwelt  in  Charran,  and 
said  to  him,  Go  out  of  thy  land 
and  out  of  thy  kindred,  and  come 
into  the"  land  which  I  will  shew 
4  thee.  Then  going  out  of  the  land 
of  the  Chaldeans  he  dwelt  in 
Charran,  and  thence,  after  his  fa- 
ther died,  he  removed  him  into  this 
■^  land  in  which  ye  now  dwell.  And 
he  did  not  give  him  an  inheritance 
in  it,  not  even  what  his  foot  could 
stand  on  ;  and  promised  to  give  it 
to  him  for  a  possession,  and  to 
his  seed  after  him,  when  he  had 

6  no  child.  And  God  spoke  thus  : 
His  seed  shall  be  a  sojourner  in 
a  strange  land,  and  they  shall 
enslave  thcm^  and  evil  entreat 

7  [them]  four  hundred  years ;  and 
the  nation  to  which  they  shall  be 
in  bondage  will  I  judge,  said  God  ; 
and  after  these  things  they  shall 
come  forth  and  serve  me  in  this 


q  T.  R.  adds  '  blasphemous.' 

'  T  R.  reads  '  this.' 

■  Many  omit  'then.' 

'  '  Men'  omitted.    See  chap.  i.  16. 

"  T.  R  omits  'the.' 

»  Literally  'it,'  the  seed. 

"  T.  R.  reads  '  swoni.'    bft-oKoyeot  has  in 


8  place.  And  he  gave  to  him  [the] 
covenant  of  circumcision  ;  and 
thus  he  begat  Isaac  and  circum- 
cised [him]  the  eighth  day ;  and 
Isaac  Jacob,  and  Jacob  the  twelve 

8  patriarchs.  And  the  patriarchs, 
envying  Joseph,  sold  him  away  into 
Egypt.    And  God  was  with  him, 

10  and  deKvered  him  out  of  all  his 
tribulations,  and  gave  him  favour 
and  wisdom  in  the  sight  of  Pharaoh 
king  of  Egypt,  and  he  appointed 
him  chief  over  Egypt  and  all  his 

11  house.  But  a  famine  came  upon 
all  the  land  of  Egypt  and  Canaan, 
and  great  distress,  and  our  fathers 

12  found  no  food.  But  Jacob,  having 
heard  of  there  being  corn  in  Egypt, 

1'^  sent  out  our  fathers  first ;  and  the 
second    time   Joseph   was    made 
known  to  his  brethren,  and  the 
family  of  Joseph  became  known 
1*  to  Pharaoh.    And  Joseph  sent  and 
called  down  to  him  his  father  Jacob 
and  all  [his]  kindred,  seventy-five 
15  souls.    And  Jacob  went  down  into 
Egypt  and  died,  he  and  our  fathers, 
1^  and  were  carried  over  to  Sychem 
and  placed  in  the  sepulchre  which 
Abraham    bought  for   a   sum   of 
money  of  the  sons  of  Emmor  the 
17  [father]  of  Sychem.  Butasthetime 
of  the  promise  drew  near  which 
God  had  promised  ^  to  Abraham, 
the  people  increased  and  multi- 
is  plied  in  Egypt,  until  another  king 
over  Egypt  ^  arose  who  did  not 
10  know  Joseph.    He  dealt  subtilly 
with  our  race,  and  evil  entreated 

LXX  and  New  Test,  the  sense  of  '  openly 
s<iymg  you  will  give,'  Matt.  xiv.  7.  But 
we  liave  no  suited  word  but '  promise.'  It 
is  not  the  same  word  as  in  'time  of  the 
promise.' 
»  T.  R.  omits  '  over  Egypt,' 


ACTS  VII. 


they   fathers,    casting    out    their 
infants  that  they  might  not  live. 

20  In  which  time  Moses  was  born, 
and  was  exceedingly'^  lovely,  who 
was  nourished  three  months  in  the 

21  house  of  his  father.  And  when  he 
was  cast  out,  the  daughter  of 
Pharaoh  took  him  up  and  brought 
him  up  for  herself  [to  be]  for  a 

22  son.  And  Moses  was  instructed 
in  all  [the]  wisdom  of  the  Egyp- 
tians, and  he  was  mighty  in  his* 

23  words  and  deeds.  And  when  a 
period  of  forty  years  was  fulfilled 
to  him,  it  came  into  his  heart  to 
look  upon  his  brethren,  the  sons 

21  of  Israel ;  and  seeing  a  certain 
one  wronged,  he  defended  him, 
and  avenged  him  that  was  being 
oppressed,    having    smitten    the 

25  Egyptian.  For  he  thought  that 
his  brethren  would  understand 
that  God  by  his  hand  was  giving 
them  deliverance.     But  they  un- 

20  derstood  not.  And  on  the  morrow 
he  shewed  himseK  to  them  as  they 
were  contending,  and  compelled 
them  to  peace,  saying,  Te^  are 
brethren,^  why  do  ye  wrong  one 

27  another  ?  But  he  that  was  wrong- 
ing his  neighbour  thrust  him  away, 
saying,  Who  established  thee  ruler 

•'5  and  judge  over  us  ?  Dost  thou  wish 


y  T.  R.  reads  '  our.' 

«  Literally  '  fair  to  God,'  a  known  He- 
braism. 

a  T.  R.  omits  '  his.* 

^  T.R.  has  v(ae'5,  i.e.,  emphasis  on  'ye.' 

<=  I  have  here,  as  in  other  places,  omitted 
'men,'  which  is  a  Hebraism  and  cannot 
be  rightly  expressed  in  English.  'Men, 
brethren,  and  fathers,'  ver.  2,  gives  three 
classes  in  English,  which  is  not  meant. 
It  is,  'ye  men  who  are  [my]  brethren 
and  fathers:'  so  here  'ye  are  men  breth- 
ren.' 

<»  T.  E.  adds  '  of  the  Lord.' 

e  The  sentence  without  the  article  is 
much  moi'e  emphatic,  as  John  the  Baptist 


to  kill  me  as  thou  killedst  the 

29  Egyptian  yesterday  ?  And  Moses 
fled  at  this  saying,  and  became  a 
sojourner  in  the  land  of  Madiam, 

30  where  he  begat  two  sons.  And 
when  forty  years  were  fulfilled,  an 
angel 'i  appeared  to  him  in  the 
wilderness   of  mount   Sina,  in  a 

^1  flame  of  fire  of  a  bush.  And  Moses 
seeing  it  wondered  at  the  vision ; 
and  as  he  went  up  to  consider  it, 
there  was  a  voice  of  [the]  ^  Lord,^ 

32  I  am  the  God  of  thy  fathers,  the 
God  of  Abraham,  ands^  of  Isaac, 
and  8  of  Jacob.  And  Moses  trem- 
bled, and  durst  not  consider  [it]. 

33  And  the  Lord  said  to  him.  Loose 
the  sandal  of  thy  feet,  for  the 
place  on  which  thou  standest  is 

3*  holy  ground.  I  have  surely  seen 
the  ill  treatment  of  my  people 
which  is  in  Egypt,  and  I  have 
heard  their  groan,  and  have  come 
down  to  take  them  out  of  it;"^ 
and  now,  come,       will  send  thee 

35  to  Egypt.  This  Moses,  whom  they 
refused,  saying,  Who  made  thee 
ruler  and  judge  ?  him  did  God 
send  to  be  ruler  and  deliverer  by 
the  hand  of  the  angel  who  appeared 

36  to  him  in  the  bush.  Be'  led  them 
out,  having  wrought  wonders  and 
signs  in  the  land  of  Egypt,  and  in 


says  (fxxivr]  jSotovTOs-  It  is  a  kind  of  solemn 
title.  Kupios  is  very  often  used  in  the 
New  Testament  without  tlie  article  as  a 
name  answering  to  Jehovah,  following 
the  LXX :  so  here.  It  thus  becomes  con- 
founded with  the  title  of  Christ.  It  a- 
niounts  to  'there  came  an  utterance  of 
Jehovah.' 

f  T.R.  adds 'to  him.' 

?  T.  R.  repeats  '  the  God.' 

^  e^eXea-Oac,  middle  voice.  It  has  the 
sense  of  'taking  to  or  for  oneself,'  not 
merely  deliverance  as  by  removing  the 
scourge,  but  by  taking  the  people. 


ACTS  vn. 


the  Red  Sea,  and  in  the  wilderness 

37  forty  years.  This  is  the  Moses 
who  said  to  the  sons  of  Israel,  A 
prophet  shall  [the]  LordJ  God 
raise  up  to  you  out  of  your 
brethren   like   me    [him   shall  ye 

38  hear].**  This  is  he  who  was  in  the 
assembly  in  the  wilderness,  with 
the  angel  who  spoke  to  him  in  the 
mount  Sina,  and  with  our  fathers  ; 
who  received  living  oracles  to  give 

39  to  us  ;  to  whom  our  fathers  would 
not  be  subject,  but  thrust  [him] 
from   them,  and  in  their   hearts 

^  turned  back  to  Egypt,  saying  to 
Aaron,  Make  us  gods  who  shall  go 
before  us ;  for  this  Moses,  who 
brought  us  out  of  the  land  of 
Egypt,   we   know  not   what    has 

*i  happened  to  him.  And  they  made 
a  calf  in  those  days,  and  offered 
sacrifice  to  the  idol,  and  rejoiced 
in  the  works  of  their  own  hands. 

42  But  God  turned  and  delivered 
them  up  to  serve  the  host  of 
heaven ;  as  it  is  written  in  [the] 
book  of  the  prophets,  Have  ye 
offered  me  victims  and  sacrifices 
forty  years  in  the  wilderness,  O 

■*3  house  of  Israel  ?  Yea,i  ye  took 
up  the  tent  of  Moloch,  and  the 
star  of  your  god  Remphan,  the 
forms  which  ye  made  to  do  homage 
to  them ;  and  I  will  transport  you 

44  beyond' Babylon.  Our  fathers"' 
had  the  tent  of  the  testimony  in 
the  wilderness,  as  he  that  spoke 


j  T.  R.  adds  'your.'     Some  leave  out 
'Lod'  too. 

^  These  woi-ds  are  doubtful,  added  to 
complete  the  quotation. 

1  This  is  quoted  from  the  LXX,  but  the 
KaC  I  h:ive  trai'.sliited  'yea'  is  a  simple  re- 
productiftn  of  the  Hebrew  i,  which  means 
many  thinjrs  V)eside  'and.'  '  It  is  not  to 
me 
such 


ny  thnijrs  V)e.side  'and.  It  is  not  to 
ye  ottered  them,  but,'  or  '  ye  did  no 
h  thing,  and  took  up;'  'nay,  but'  may  I 


to  Moses  commanded  to  make  it 
according  to  the  model  which  he 

*^  had  seen  ;  which  also  our  fathers, 
receiving  from  their  predecessors, 
brought  in  with  Joshua  when  they 
entered  into  possession"  of  [the 
lands]  of  the  nations,  whom  God 
drove  out  from  [the]  face  of  our 
fathers,  until  the  days  of  David  ; 

^  who  found  favour  before  God,  and 
asked  to  find  a  tabernacle  for  the 

47  God  of  Jacob  ;  but  Solomon  built 

4^  him  a  house.  But  the  Most  High 
dwells  not  in  [places]  "  made  with 

49  hands  ;  as  says  the  prophet.  The 
heaven  [is]  my  throne  and  the  earth 
the  footstool  of  my  feet :  what 
house  will  ye  build  me  ?  saith  [the] 
Lord,  or  where  [is  the]  place  of  my 

s*^  rest  ?  has  not  my  hand  made  aU 

•^1  those  things  ?  O  stiffnecked  and 
uncircumcised  in  heart?  and  ears, 
ye  do  always  resist  the  Holy  Spirit ; 

^2  as  your  fathers,  ye  also.  Which 
of  the  prophets  have  not  your 
fathers  persecuted  ?  and  they  have 
slain  those  who  announced  before- 
hand concerning  the  coming  of  the 
Just  One,  of  whom  ye  have  now 
become   deliverers  up  and  mur- 

•^3  derers  !  who  have  received  the  law 
as  ordained  1  by  [the]  ministry  of 
angels,  and  have  not  kept  [it]. 

■^4  And  hearing  these  things  they 
wore  cut  to  the  heart,  and  gnashed 

•^5  their  teeth  against  him  ;  but  being 
full  of  the  Holy  Spirit,  having  fixed 


serve  to  give  its  force. 

™  T.  R.  reads  'the  tent  of  the  testimony 
wiis  in  the  midst  of  our  tathers,"  tv. 

'^  fvrfj  KaraerxeVet,  not  'into  the  posses- 
sion of,'  but  '  in  tixking  possession  oH' 

0  T.  R.  adds  'temples.' 
p  Some  read  'hearts.' 

1  Gal.  iii.  19  pives  the  force  of  Siarayi^; 
and  Matt,  xi  .41,  the  force  of  els. 


ACTS  VII,  VIII. 


his  eyes  on  heaven,  he  saw  [the] 
glory  of  God,  and  Jesus  standing 

56  at  the  right  hand  of  God,  and  said, 
Lo,  I  behold  the  heavens  opened, 
and  the  Son  of  man  standing  at 

57"  the  right  hand  of  God.  And  they 
cried  out  with  a  loud  voice,  and 
held  their  ears,  and  rushed  upon 

»8  him  with  one  accord ;  and  having 
cast  [him]  out  of  the  city,  they 
stoned  [him].  And  the  witnesses 
laid  aside  their  clothes  at  the  feet 

59  of  a  young  man  called  Saul.  And 
they  stoned  Stephen  praying,'"  and 
saying,   Lord  Jesus,   receive  my 

60  spirit.  And  kneeling  down,  he 
cried  with  a  loud  voice,  Lord,  lay 
not  this  sin  to  their  charge.  And 
having  said  this,  he  fell  asleep. 
(VIII).  And  Saul  was  consenting 
to  his  being  killed. 

And  on  that  day  there  arose  a 
great  persecution  against  the  as- 
sembly which  was  in  Jerusalem, 
and  all  were  scattered  into  the 
countries  of  Judsea  and  Samaria 

2  except  the  apostles.  And  pious 
men  buried    Stephen   and    made 

3  great  lamentation  over  him.  But 
Saul  ravaged  the  assembly,  enter- 
ing into  the  houses  one  after 
another,  and  dragging  off  both 
men  and  women  delivered  them 
up  to  prison. 

4  Those  then  that  had  been  scat- 
tered went  through  [the  coun- 
tries] announcing  the  glad  tidings 


r  eiTiKa\ovfj.i;vov,  'invoking,'  'calling on,' 
but  in  English  we  must  have  a  word  after 
this,  which  mars  the  connection  here. 
The  Authorized  Version  seems  to  sepai-ate 
God  and  the  Lord  Jesus.  '  Calling  on  the 
Lord'  would  leave  God  out.  The  Sjnrit  of 
God,  I  doubt  not,  has  purposely  left  both 
'Lord'  and  'God'  out.  No  one  can  be 
called  upon  but  God  i-eally,  so  that  the 
word  has  great  force  when  used  as  here. 


^  of  the  word.  And  Philip,  going 
down  to  a  city  of  Samaria,  preached 

6  the  Christ  to  theju ;  and  the  crowds 
with  one  accord  gave  heed  to  the 
things  spoken  by  Philip,  when  they 
heard   [him]    and   saw  the  signs 

''  which  he  wrought.  For  from 
many  3  who  had  unclean  spirits 
they  went  out,  crying  with  a  loud 
voice  ;  and  many  that  were  para- 

s  lyzed  and  lame  were  healed.  And 
there  was  great  joy  in  that  city. 

9  But  a  certain  man,  by  name 
Simon,  had  been  before  in  the  city 
using  magic  arts  and  astonishing 
the  nation  of  Samaria,  saying, 
that  himself  was  some  great  one. 
^^  To  whom  they  had  all  given  heed, 
from  small  to  great,  saying.  This 
is  the  power  of  God  which  is  called  * 
"  great.  And  they  gave  heed  to  him, 
because  that  for  a  long  time  he  had 
astonished  them  by  his  magic  arts. 

12  But  when  they  beheved  Philip 
announcing  the  glad  tidings  "^  con- 
cerning the  kingdom  of  God  and 
the  name  of  Jesus  Christ,  they 
were    baptized,    both    men    and 

13  women.  And  Simon  also  liimself 
believed;  and,  having  been  bap- 
tized,  continued  constantly  with 
Philip  ;  and,  beholding^  the  signs 
and  great  works  of  power  which 

1^  took  place,  was  astonished.  And 
the  apostles  who  were  in  Jeru- 
salem, having  heard  that  Samaria 
had  received  the  word  of  God,  sent 


I  have  said  '  praying'  for  want  of  a  better 
word. 

^  The  reading  is  perplexed  here,  theread- 
nig  of  many  uncials  being  unintelligible 
grammatically.  But  the  sense  remains 
evident. 

t  T.  R.  omits  '  called.' 

«  T.  R.  adds  '  of  the  things.' 

'  Many  read  '  the  works  of  power  and 
signs  which  took  place. 


ACTS  VIII. 


1"'  to  them  Peter  and  John ;  who,  I 
having  come  down,  prayed  for 
them    that    they   might     receive 

^^  ["the]  Holy  Spirit ;  for  he  was  not 
yet  fallen  upon  any  of  them,  only 
they  were  baptized  to  the  name  of 

1'  the  Lord  Jesus.  Then  they  laid 
their  hands  upon  them,  and  they 

IS  received  [the]  Holy  Spirit.  But 
Simon,  having  seen  that  by  the 
laying  on  of  the  hands  of  the 
apostles  the  Holy  Spirit  was  given, 

^^  offered  them  money,  saying,  Give 
to  me  also  this  power,  in  order 
that  on  whomsoever  I  may  lay 
hands  he  may  receive  [the]  Holy 

20  Spirit.  And  Peter  said  to  him. 
Thy  money  go  with  thee  to 
destruction,  becaiise  thou  hast 
thought  that  the  gift  of  God  can 

21  be  obtained  by  money.  Thou  hast 
neither  part  nor  lot  in  this  matter, 
for  thy  heart  is  not  upright  before 

22  God.  Eepent  therefore  of  this 
thy  wickedness,  and  supplicate 
the  Lord,'^  if  indeed  the  thought 
of  thy  heart  may  be  forgiven  thee  ; 

23  for  I  see  thee  to  be  in  the  [gall]  of 
bitterness  and  bond  of  unrighte- 

24  ousness.  And  Simon  answering 
said.  Supplicate  ye  for  me  to  the 
Lord,  so  that  nothing  may  come 
upon  me  of  the  things  of  which 
ye  have  spoken. 

25  They  therefore,  having  testified 
and  spoken  the  word  of  the  Lord, 
returned  to  Jerusalem,  and  an- 
nounced" the  glad  tidings  to  many 
villages  of  the  Samaritans. 

20  But  [the]  angel  of  [the]  Lord 
spake  to  Philip,  saying.  Rise  up 


"  T.R.  reads  'God.' 
X  According  to  the  exacter  reading  it 
implies  a  continuing  work. 
y  Literally  '  a  mau  an  Ethiopian.' 


and  go  southward  on  the  way 
which  goes  down  from  Jerusalem 
to    Gaza :    the    same    is    desert. 

27  And  he  rose  up  and  went.  And 
lo,  an  Ethiopian,)"  a  eunuch,  a 
man  in  power  under  Candace 
queen  of  the  Ethiopians,  who  was 
over  all  her  treasure,  who  had 
come   to  worship   at  Jerusalem, 

2'S  and  was  returning  and  sitting  in 
his  chariot :  and  he  was  reading 

-^  the  prophet  Esaias.  And  the 
Spirit   said   to   Philip,   Approach 

30  and  join  this  chariot.  And  Philip, 
running  up,  heard  him  reading  the 
prophet  Esaias,  and  said,  Do  you 
then  know  what  you  are  reading 

31  of  ?  And  he  said,  How  should  I 
be  able  unless  some  one  guide  me  ? 
And  he  begged  Philip  to  come  up 

32  and  sit  with  him.  And  the  passage 
of  the  scripture  which  he  read  was 
this  :  He  was  led  as  a  sheep  to 
slaughter,  and  as  a  lamb  is  dumb 
in  presence  of  him  that  shears 
him,  thus  he  opens  not  his  mouth. 

33  In  his  humiliation  his  judgment 
has  been  taken  away,  and  who 
shall  declare  his  generation  ?  for 
his  life  is  taken  from  the  earth. 

3^  And  the  eunuch  answering  Philip 
said,  I  pray  thee,  concerning  whom 
does  the  prophet  say  this  ?  of  him- 

^^  self  or  of  some  other  ?  And  Philip, 
opening  his  mouth  and  beginning 
from  that  scripture,  announced  the 

30  glad  tidings  of  Jesus  to  him.  And 
as  they  went  along  the  way  they 
came  upon  a  certain  water,  and 
the  eunuch  says,  Behold  water ; 
what  hinders  my  being  baptized  ?^ 


«  T.  R.  adds  (ver.  ^7),  'And  Philip  said. 
If  thou  bclievest  with  all  thy  heart,  it  is 
lawful.  And  answering  he  said,  I  believe 
that  Jesus  Christ  is  the  Son  of  God.' 


ACTS  VIII,  IX. 


3S  And  he  commanded  the  chariot  to 
stop.  And  they  went  down  both 
to  the  water,  both  Philip  and  the 
eunuch,    and    he    baptized    him. 

^9  But  when  they  came  up  out  of  the 
water  [the]  Spirit  of  [the]  Lord 
caught  away  Philip,  and  the 
eunuch  saw  him  no  longer,  for  he 

^  went  on  his  way  rejoicing.  And 
Philip  was  found  at  Azotus,  and 
passing  through  he  announced  the 
glad  tidings  to  all  the  cities  till  he 
came  to  Ceesarea. 

IX.  But  Saul,  still  breathing  out 
threatenings  and  slaughter  against 
the  disciples  of  the   Lord,  came 

2  to  the  high  priest  and  asked  of 
him  letters  to  Damascus,  to  the 
synagogues,  so  that  if  he  found 
any  who  were  of  the  way,  both 
men  and  women,  he  might  bring 

3  [them]  bound  to  Jerusalem.  But 
as  he  was  journeying,  it  came  to 
pass  that  he  drew  near  to  Damas- 
cus, and  suddenly  there  shone" 
round  about  him  a  light  out  of' 

4  heaven,  and  falling  on  the  earth 
he  heard  a  voice  saying  to  him, 
Saul,  Saul,  why  dost  thou  perse- 

5  cute  me  ?  And  he  said,  Who  art 
thou.  Lord?  And  he  [said],<=  I 
am  Jesus,  whom  thou  persecutest.'^ 

6  But  rise  up  and  enter  into  the  city, 
and  it  shall  be  told  thee  what  thou 

7  must  do.  But  the  men  who  were 
travelling  with  him  stood  speech- 
less, hearing  the  voice  ^  but  behold- 

8  ing  no  one.      And  Saul  rose  up 


a  Though  ao-TpaTTToj  means  perhaps, 
originally,  'to  lighten,'  it  is  used  for  any 
very  brilliant  apparition.  (See  Luke  xxiv. 
4.) 

b  T.K.  reads  'from.' 

c  T.  R.  reads  '  the  Lord  said.' 

d  T.  R. adds  '[It  is]  hard  for  thee  to  kick 
against  [the]  pricks.    (6)  And  ti-embling 


from  the  earth,  and  his  eyes  being 
opened  he  saw  no  one.^  But  lead- 
ing [him]  by  the  hand  they  brought 
9  him  into  Damascus.  And  he  was 
three    days   without   seeing,   and 

10  neither  ate  nor  drank.  And  there 
was  a  certain  disciple  in  Damascus 
by  name  Ananias.  And  the  Lord 
said  to  him  in  a  vision,  Ananias. 
And  he  said.  Behold,  [here  am]  I, 

11  Lord.  And  the  Lord  [said]  to  him, 
Rise  up  and  go  into  the  street  which 
is  called  Straight,  and  seek  in  the 
house  of  Judas  one  by  name  Saul, 
[he  is]  of  Tarsus  :  for,  behold,  he 

1^  is  praying,  and  has  seen  in  a  vision  s 
a  man  by  name  Ananias  coming  in 
and  putting  his  hand**  on  him,  so 

13  that  he  should  see.  And  Ananias 
answered.  Lord,  I  have  heard  from 
many  concerning  tliis  man  how 
much  evil  he  has  done  to  thy  saints 

1^  at  Jerusalem ;  and  here  he  has 
authority  from  the  chief  priests 
to  bind  all  that  call  upon  thy  name. 

1-^  And  the  Lord  said  to  him.  Go,  for 
this  [man]  is  an  elect  vessel  to 
me,  to  bear  my  name  before  both' 
nations  and  kings  and  [the]  sons 

16  of  Israel :  for  I  will  shew  to  him 
how  much  he  must  suffer  for  my 

17  name.  And  Ananias  went  and 
entered  into  the  house ;  and  lay- 
ing his  hands  upon  him  he  said, 
Saul,  brother,  the  Lord  has  sent 
me,  Jesus  that  appeared  to  thee 
in  the  way  in  which  thou  camest, 
that  thou  mightest  see,  and  be 


and  astonished  he  said,  Lord,  what  wilt 
thou  that  I  do  ?  And  the  Lord  [said]  to 
him.' 

e  Or  'sound.' 

f  Many  read  'nothing.' 

g  Many  omit  '  in  a  vision.' 

^  Many  read  'hands.' 

i  T.R. omits  'both.' 


ACTS  IX. 


18  filled  with  [the]  Holy  Spirit.  And 
straightway  there  fell  from  hi.s 
eyes  as  it  were  scales,  aud  he' 
saw,  and  rising  up  was  baptized  ; 

18  and,  having  received  food,  got 
strength.  And  heJ  was  with  the 
disciples  who  [were]  in  Damascus 

20  certrdn  days.  And  straightway  in 
the  synagogues  he  preached  Jesus  ^ 

21  that 'he  is  the  Son  of  God.  And 
all  who  heard  were  astonished  and 
said.  Is  not  this  he  who  destroyed 
in  Jerusalem  those  who  called  on 
this  name,  and  here  was  come  for 
this  purpose,  that  he  might  bring 
them  bound  to  the  chief  priests  ? 

22  But  Saul  increased  the  more 
in  power,  and  confounded  the 
Jews  who  dwelt  in  Damascus, 
proving  that  this  is  the   Christ. 

23  N'ow  when  many  days  were  ful- 
filled, the  Jews  consulted  together 

21  to  kill  him.  But  their  plot  be- 
came known  to  Saul.  And  they 
watched  also^  the  gates  both  day 
and  night,   that  they  might  kill 

25  him ;  but  the  disciples  took  him 
by  night  and  let  him  down  through 
the  wall,  lowering  him  in  a  basket. 

^  And""  having  arrived  at  Jerusa- 
lem he  essayed  to  join  him  self  to 
the  disciples,  and  all  were  afraid 
of  him,  not  believing  that  he  was 

27  a  disciple.  But  Barnabas  took 
him  and  brought  him  to  the  apos- 
tles, and  related  to  them  how  he 


«  T.  R.  adds  'immediately.' 

J  T.  R  reids  '  Saul.' 

k  T.  R.  reads  '  Christ' 

'   T.  R.  omits  'also.' 

•n  T.  R.  adds  '  Savil.' 

»»  T.  R.  reads  '  in,'  and  adds  '  Jesus'  after 
'Lord.' 

o  Many  omit  '  and.' 

p  Here  s,  A.  B,  C,  Vul..  and  Pesch.  have 
'assembly;'  E  (Gr.  and  Lat.),  G,  H,  and 
Btatthaji  'assemblies ;'  Aujjustine  and  Bede 
read  'assemblies.'    But  the  change  from 


had  seen  the  Lord  in  the  way, 
and  that  he  had  spoken  to  him. 
and  how  in  Damascus  he  had 
spoken    boldly    in  the  name    of 

28  Jesus.  And  he  was  with  them 
coming    in    and  going    out    at'- 

-9  Jerusalem,  and  °  speaking  boldly 
in  the  name  of  the  Lord.  And  he 
spoke  and  discussed  with  the 
Hellenists;  but  they  sought   to 

30  kill  him.  And  the  brethren  know- 
ing it,  brought  him  down  to 
Caesarea  and  sent  him  away  to 

31  Tarsus.  The  assemblies  p  then 
throughout  the  whole  of  Judaea 
and  Galilee  and  Samaria  had 
peace,  being  edified,  and  walking 
in  the  fear  of  the  Lord,  and  were 
increased  through  the*!  comfort  of 
the  Holy  Ghost. 

3-  Now  it  came  to  pass  that  Peter, 
passing  through  all  [quarters], 
descended  also  to  the  saints  who 

33  inhabited  Lydda.  And  he  found 
there  a  certain  man,  iEneas  by 
name,  who  had  been  lying  for  eight 
years  upon  a  couch,  who  was  para- 

31  lyzed.  And  Peter  said  to  him, 
^neas,  Jesus,  the  Christ,  heals 
thee  :  rise  up,  and  make  thy  couch 
for  thyself.    And  straightway  he 

3-''  rose  up.  And  all  who  inhabited 
Lydda  and  the  Saron  saw  him,  who 
turned  to  the  Lord."" 

3<5  And  in  Joppa  there  was  a  cer- 
tain   female    disciple,    by    name 

cKKArjcriai  to  eKKArjcria  is  more  likely  than 
the  coni-erse.  I  leave  it  as  it  is,  giving 
the  main  authorities. 

1  Or  '  enjoyed  peace,  being  edified,  and 
walking  in  the  fear  of  the  Lord  and  in  tlie 
comfort  of  the  Holy  Ghost,  were  multi- 
plied.' 

■■  oiVii/es.  Some  have  thought  that  o'lTire? 
referred  to  and  limited  Traire?.  But  I  hardly 
think  we  should  have  oirtfe?  used  thus. 
Would  it  mt  be  oi  eTrtarpe'i/fai/Te??  It  was 
not  a  proof  of  the  truth,  their  thus  seeing 


ACTS  IX,  X. 


Tabitha,  which  being  interpreted 
means  Dorcas.^  She '  was  full  of 
good  works  and  alms-deeds  which 

37  she  did.  And  it  came  to  pass  in 
those  days  that  she  grew  sick  and 
died ;  and,  having  washed  her, 
they  put  her  in  the  upper  room. 

"^  But  Lydda  being  near  to  Joppa, 
the  disciples,  having  heard  that 
Peter  was  there,  sent  two  men  to 
liim,  beseeching  him.  Thou  must 

39  not  delay  coming  to  us.^  And 
Peter  rising  up  went  with  them, 
whom,  when  arrived,  they  brought 
up  into  the  upper  chamber ;  and 
all  the  widows  stood  by  him  weep- 
ing and  shewing  him  the  vests  and 
garments  which  Dorcas  had  made 

^J  while  she  was  with  them.  But 
Peter,  putting  them  all  out,  and  '^ 
kneeling  down,  prayed.  And, 
turning  to  the  body,  he  said,  Tabi- 
tha,  arise.  And  she  opened  her 
eyes,  and,   seeing  Peter,   sat  up. 

4^  And  having  given  her  [his]  hand, 
he  raised  her  up,  and  having  called 
the   saints  and  the  widows,  pre- 

42  sented  her  living.  And  it  became 
known  throughout  the  whole  of 
Joppa,  and  many  believed  on  the 

^  Lord.  And  it  came  to  pass  that 
he  remained  many  days  in  Joppa 
with  a  certain  Simon,  a  tanner. 

X.  But^  a  certain  man  in  Caesa- 
rea, — by  name  Cornehus,  a  centu- 
rion of  the  band  called  Italic, 
2  pious,   and  fearing  God  with  aU 


it,  but  an  effect  of  their  seeing  it,  oiVti'es 
has  pretty  much  the  force  of  '  who  also.' 
They  did  not  merely  witness  the  effect  of 
power,  but  it  acted  on  them. 

«  A  gazelle. 

t  avTTj.    This  [woman]. 

"  T.R.  reads  'not  to  delay  coming  to 
them.' 

''  T.R.  omits  'and.' 

"  T.  E.  adds  'there  was.' 


his  house,  both  giving  much  alms 
to  the   people,   and   supplicating 

3  God  continually, — saw  plainly  in 
a  vision,  about  ^  the  ninth  hour  of 
the  day,  an  angel  of  God  coming 
unto  him,  and  saying  to  him,  Cor- 

*  nelius.  But  he,  having  fixed  his 
eyes  upon  him,  and  become  full  of 
fear,  said.  What  is  it.  Lord  ?  And 
he  said  to  him,  Thy  prayers  and 
thine   alms  have   gone   up  for   a 

5  memorial  before  God.  And  now 
send  men  to  Joppa  and  fetch 
Simon,   who   is   surnamed  Peter. 

^  He  lodges  with  a  certain  Simon,  a 
tanner,    whose  house   is  by  the 

7  sea,y  And  when  the  angel  who 
was  speaking  to  him^  had  de- 
parted, having  called  two  of  his 
household  and  a  pious  soldier  of 
those  who  were   constantly  with 

8  him,  and  related  all  things  to 
them,   he    sent    them    to  Joppa. 

9  And  on  the  morrow,  as  these  were 
journeying  and  drawing  near  to 
the  city,  Peter  went  up  on  the 
house  to   pray,  about  the  sixth 

i<>  hour.  And  he  became  hungry  and 
desired  to  eat.  But  as  they  were 
making  ready  an  ecstasy  came» 

^^  upon  him  :  and  he  beholds  the 
heaven  opened,  and  a  certain  ves- 
sel descending,''  as  a  great  sheet, 
bound  by  [the]  four  corners  and 

12  let  down  to  the  earth ;  in  which 
were  all  the  quadrupeds  and 
creeping  things  of  the  earth,*:  and 


»  The  best  MS3  read  dxrel  nepi,  i.e.,  add 
TTcpt,  but  the  sense  is  the  same :  'as  about.' 

y  T.  R.  adds  '  he  shall  tell  thee  what 
thou  must  do.' 

2  T.  R.  reads  'to  Cornelius.' 

a  T.  R.  reads  'fell.' 

b  T.  R.  adds  'upon  him.' 

c  T.  R.  adds  '  and  the  wild  beasts ;'  and 
puts  '  of  the  earth'  after  '  quadrupeds. ' 


ACTS  X. 


13  the  fowls  of  the  heaven.  And 
there  was   a  voice  to  him,  Rise, 

1*  Peter,  slay  and  eat.  And  Peter 
said,  In  no  wise,  Lord  ;  for  I  have 
never  eaten  anything  common  or 

15  unclean.  And  there  was  a  voice 
again  the  second  time  to  him, 
What  God  has  cleansed,  do  not 

1^  thou  make  common.  And  this 
took  place  thrice,  and  the  vessel 
was   straightway*^  taken   up  into 

17  heaven.  And  as  Peter  doubted  in 
himseK  what  the  vision  which  he 
had  seen  might  mean,  behold,  also 
the  men  who  were  sent  from  Corne- 
lius, having  sought  out  the  house 

1^  of  Simon,  stood  at  the  gate,  and 
having  called  [some  one],  inquired 
if  Simon  who  was  surnamed  Peter 

19  was  lodged  there.  But  as  Peter 
continued  pondering^  over  the 
vision,  the  Spirit  said  to  him,  Be- 

20  hold,  three  men  seek  thee ;  but 
rise  up,  go  down,  and  go  with 
them,  nothing  doubting,  because 

-1  I  have  sent  them.  And  Peter 
going  down  to  the  men*^  said.  Be- 
hold, I  am  he  whom  ye  seek  :  what 
is  the  cause  for  which  ye  come  ? 

22  And  they  said,  Cornelius,  a  cen- 
turion, a  righteous  man,  and  fear- 
ing God,  and  borne  witness  to  by 
the  whole  nation  of  the  Jews,  has 
been  divinely  instructed  by  a  holy 
angel  to  send  for  thee  to  his 
house,  and  hear  words  from  thee. 

23  Having  therefore  invited  them  in, 
he  lodged  them.  And  on  the  mor- 
row rising  up  he  g  went  away  with 

d  T.  R.  rea(is  '  again.' 

e  T.  R.  reads  €t/0ujuiovjaeVov  ;  modern  ed- 
itor?, SievOvixovixevov,  said  to  mean,  'pon- 
dering? thoroughly.'  I  only  find  it  in  Cyril 
(Con.  Jul.  434,  ed.  Aubert),  where  it  merely 
means  'think,'  '  take  into  one's  mind.'  It 
is  not  in  LXX  if  Trommius  be  exact. 

f  T.  B.  adds  '  who  were  sent  to  him  from 


them,  and  certain  of  the  brethren 
2*  from  Joppa  went  with  him.  And 
on  the  morrow  they  came  to 
Caesarea.  But  Cornelius  was 
looking  for  them,  having  called 
together  his   kinsmen  and   [his] 

25  intimate  friends.  And  when  Peter 
was  now''  coming  in,  Cornelius 
met  him,   and  falling   down    did 

26  [him]  homage.  But  Peter  made 
him  rise,  saying.  Rise  up  :  I  my- 

27  self  also  am  a  man.  And  he  went 
in,   talking   with   him,  and  found 

2''  many  gathered  together.  And  he 
said  to  them.  Ye  know  how  it  is 
unlawful  for  a  Jew  to  be  joined  or 
come  to  one  of  a  strange  race,  and 
to  me  God  has  shewn  to  call  no 

29  man  common  or  unclean.  Where- 
fore also,  having  been  sent  for,  I 
came  without  saying  anything 
against  it.  I  inquire  therefore 
for  what  ye  have   sent  for  me. 

30  And  Cornelius  said,  Four  days 
ago  I  had  been  fasting  unto  this 
hour,  and  the  ninth '  [I  was]  pray- 
ing in  my  house,  and  lo,  a  man 
stood  before  me  in  bright  clothing, 

31  and  said,  Cornelius,  thy  prayer 
has  been  heard,  and  thy  alms 
have  come  in  remembrance  before 

32  God.  Send  therefore  to  Joppa 
and  fetch  Simon,  who  is  surnamed 
Peter ;  he  lodges  in  the  house  of 
Simon  a  tanner  by  the  sea ;  who 
when  he  is  come  will  speak  to  thee. 

33  Immediately  therefore  I  sent  to 
thee,  and  thouJ  hast  well  done  in 
coming.    Now  therefore  weJ  are 


Cornelius.' 

K  T.R.  reads  'Peter  went,'  and  omits 
'  rising  up.' 

^  I   have  put   'now'  as  the    sense  of 
€761/6x0.     It  was  then  happening. 

i  T.  R.  adds  '  hour' 

i  There  is  a  slight  emphasis  on  '  thou 
and  'we.' 


ACTS  X,  XI. 


all  present  before  God  to  hear  all 
things  that  are  commanded  thee 

3*  of  God>  And  Peter  opening  his 
mouth  said,  Of  a  truth  I  perceive 
that  God  is  no  respecter  of  per- 

^  sons,  but  in  every  nation  he  that 
fears   him  and   works  righteous- 

^  ness  is  acceptable  to  him.  The 
word  which  he  sent  to  the  sons  of 
Israel,  preaching  peace  by  Jesus 
Christ,  (he  is  Lord^  of  all  things,) 

37  ye  know  ;  the  testimony  which  has 
spread  through  the  whole  of  Ju- 
daea, beginning  from  Galilee  after 
the  baptism  which  John  preached 
— Jestis  who  [was]  of  Nazareth  : 

38  how  God, anointed  him  with  [the] 
Holy  Spirit  and  with  power  ;  who 
went  through  [all  quarters],  doing 
good,  an.d  healing  all  that  were 
under  the  power  of  the  devil,  be- 

39  cause  God  was  with  him.  We 
also  I  are] '"  witnesses  of  all  things 
which  he  did  both  in  the  country 
of  the  Jews  and  in  Jerusalem ; 
whom    they   also"    slew,    having 

^0  hanged  him  on  a  cross."  This 
[man]  God  raised  up  the  third  day 
and  gave  him  to  be  openly  seen, 

■^1  not  of  all  the  people,  but  of  wit- 
nesses who  were  chosen  before  of 
God,  us  who  have  eaten  and  drunk 
with  him    after    he   arose    from 

42  among  [the]  dead.  And  he  com- 
manded us  to  preach  to  the 
people,  and  to  testify  that  he  it 
is  who  was  determinately  appoint- 
ed of  God  [to  be]  judge  of  living 

43  and  dead.  To  him  all  the  pro- 
phets bear  witness  that  every  one 
that  believes  on  him  will  receive 


through  his  name  remission  of 
sins. 

44  While  Peter  was  yet  speaking 
these  words  the  Holy  Spirit  fell 
upon  all  those  who  were  hearing 

45  the  word.  And  the  faithful  of  the 
circumcision  were  astonished,  as 
many  as  came  with  Peter,  that 
upon  the  nations  also  the  gift  of 
the  Holy  Spirit  was  poured  out ; 

4^  for  they  heard  them  speaking  with 
tongues     and    magnifying     God. 

47  Then  Peter  answered.  Can  any 
one  forbid  water  that  these  should 
not  be  baptized,  who  have  received 
the  Holy  Spirit  as  we  also  [did]  ? 

48  And  he  ordered  them  to  be  bap- 
tized in  the  name  of  the  Lord.P 
Then  they  begged  him  to  stay 
some  days. 

XL  And  the  apostles  and  the 
brethren  who  were  in  Judaea 
heard   that  the  nations  also  had 

2  received  the  word  of  God ;  and 
when  Peter  went  up  to  Jerusa- 
lem,  they     of    the    circumcision 

3  contended  with  him,  saying.  Thou 
wentest  in  to  men  uncircumcised 

4  and  hast  eaten  with  them.  But 
Peter  began  and  set  forth  [the 
matter]  to  them  in  order,  saying, 

5  I  was  in  the  city  of  Joppa  praying, 
and  in  an  ecstasy  I  saw  a  vision, 
a  certain  vessel  descending  like  a 
great  sheet,  let  down  byi  four 
corners  out  of  heaven,  and  it  came 

^  even  to  me  :  on  which  having  fixed 
my  eyes,  I  considered,  and  saw 
the  quadrupeds  of  the  earth,  and 
the  wild  beasts,  and  the  creeping 
things  and  the  fowls  of  the  hea- 


^  Many  re^id  '  Lord. ' 

'  Or  '  of  all,'  Gentile  as  well  as  Jew. 

™  T.  R  adds  '  ai'e'  in  text. 

»  T.  R.  omits  'also.' 


o  Literally  '-wood.' 

p  Miny  read  'Jesus  Christ,'  or  add  it  to 
Loid' 
q  Or  '  at  four  ends'  of  ropes. 


ACTS  XI. 


7  ven.  Arid  I  heard  also""  a  voice 
saying  to  me,  Eise  np,  Peter,  slay 

*  and  eat.  And  I  said.  In  no  wise, 
Lord,  for*  common  or  unclean 
has  never  entered  into  my  mouth. 

8  And  a  voice  answered'  the  second 
time  out  of  heaven.  What  God  has 
cleansed,  that  do  not  thou  make 

^•^  common.  And  this  took  place 
thrice,  and  again  all  was  drawn 

^1  up  into  heaven ;  and  lo,  imme- 
diately three  men  were  at  the 
house  in  which  I  was,  sent  to  me 

'■^  from  Caesarea.  And  the  Spirit 
said  to  me  to  go  with  them,  no- 
thing doubting.  And  there  went 
with  me  these  six  brethren  also, 
and  we  entered  into  the  house  of 

13  the  man,  and  he  related  to  us  how 
he  had  seen  the  angel  in  his  house, 
standing  and  saying  to  him.  Send 
men  to  Joppa  and  fetch  Simon, 
who  is  surnamed  Peter,  who  shall 

1*  speak  words  to  thee  whereby  thou 
shalt  be  saved,  thou  and  all  thy 

15  house.  And  as  I  began  to  speak, 
the  Holy  Spirit  fell  upon  them 
even  as  upon  us  also  at  the  be- 

18  ginning.  And  I  remembered  the 
word  of  the  Lord,  how  he  said, 
John  baptized  with  water,  but 
ye   shall  be  baptized  with   [the] 

17  Holy  Spirit.  If  then  God  has  given 
them  the  same  gift"  as  also  to  us 
when  we  had  believed  on  the  Lord 
Jesus  Christ,  who  indeed  was  I  to 

18  be  able  to  forbid  God  ?  And  when 
they  heard  these  things  they  held 


'  T.  E.  omits  •  also.' 

»  T.  R  adds  Trir. 

'  T.  R.  adds  'me.' 

"  Some  refer  nia-revcraa-iv  to  avrot?  as 
well  as  to  Tjixlv.  But  I  think,  as  does 
Meyer,  it  is  a  mistake. 

"  T.  R.  reads  '  Hellenists.' 

"  Many  read  '  the  grace  which  [was]  of 


their  peace,  and  glorified  God, 
saying,  Then  indeed  God  has  to 
the  nations  also  granted  repent- 
ance to  life. 

^9  They  then  who  had  been  scat- 
tered abroad  through  the  tribula- 
tion that  took  place  on  [ihe  case 
of]  Stephen,  passed  through  [the 
country]  to  Phenice  and  Cyprus 
and  Antioch,  speaking  the  word 

-0  to  no  one  but  to  Jews  alone.  But 
there  were  certain  of  them,  CyiJ- 
rians  and  Cyrenians,  who  entering 
into  Antioch  spoke  to  the  Greeks^ 
also,''    announcing  the  glad   tid- 

21  ings  of  the  Lord  Jesus.  And  [the] 
Lord's  hand  was  with  tjiem,  and  a 
great  number  beheved  and  turned 

"  to  the  Lord.  And  the  report  con- 
cerning them  reached  the  enrs  of 
the  assembly  which  was  in  Jeru- 
salem, and  they  sent  out  Barnabas 

23  to  go  through  as  far  as  Antioch  : 
who,  having  arrived  and  seeing  the 
grace"  of  God,  rejoiced,  and  ex- 
horted all  with  purpose  of  heart  to 

21  abide  with  the  Lord  ;  for  he  was  a 
good  man  and  full  of  [the]  Holy 
Spirit  and  of  faith ;  and  a  large 
crowd  [of  people]  were  added  to 

25  the  Lord.    And  he-''  went  away  to 

26  Tarsus  to  seek  out  Saul.  And 
having  found  [him],^  he  brought 
him  to  Antioch.  And  so  it  ^as 
with  them^  that  for  a  whole  year 
they  were*  gathered  together  in 
the  assembly  and  taught  a  large 
crowd  :  and  the  disciples  were  first 


God,'  which  is  probably  to  be  preferred. 

»  Many  read  '  Barnabas. ' 

y  T.  R.  reads  '  him '  in  text. 

^  eYtVe-TO  avTOt?.  T.  Ei.  avTOUS,  'sO  it  was 
that  for  a  whole  year  they.' 

a  Some  have  taken  avpaxOrivai,  to  mean 
'received  in  hospitality,'  as  in  Matthew 
XXV.  35,  following  Judges  xix.  15,  18,  and 


ACTS  XI,  XII. 


called  Christians  in  Antioch. 

27  In  these  days  prophets  went 
down  from  Jerusalem  to  Antioch  ; 

2S  and  one  from  among  them,  by 
name  Agabus,  rose  up  and  signi- 
fied by  the  Spirit  that  there  was 
going  to  be  a  great  famine  over 
all  the  inhabited  earth,  which  also 
came  to    pass   under   Claudius.^ 

20  And  they  determined,  according  as 
any  one  of  the  disciples  was  well 
off,  each  of  them  to  send  to  the 
brethren  who   dwelt    in    Judsea, 

30  to  minister  '^  [to  them]  ;  which 
also  they  did,  sending  it  to  the 
elders  by  the  hand  of  Barnabas 
and  Satil. 

XII.  At  that  time  Herod  the  king 
laid  his  hands  on  some  of  those  of 

2  the  assembly  to  do  them  hurt,  and 
slew  James,  the  brother  of  John, 

3  with  the  sword.  And  seeing  that 
it  was  pleasing  to  the  Jews,  he 
went  on  to  take  Peter  also  :  (and 
they  were  the  *^  days  of  unleavened 

*  bread :)  whom  having  seized  he 
put  in  prison,  having  delivered 
him  to  four  quaternions  of  soldiers 
to  keep,  purposing  after  the  pass- 
ever  to  bring  him  out  to  the  peo- 

5  pie.  Peter  therefore  was  kept  in 
the  prison ;  but  unceasing  prayer 
was  made  by  the  assembly  to  God 

6  concerning  him.  And  when  Herod 
was  going  to  bring  him  forth,  that 
night  Peter  was  sleeping  between 
two  soldiers,  bound  with  two 
chains,    and    guards    before    the 

7  door  kept  the  prison.  And  lo,  an 
angel  of  [the]  Lord  came  there,  and 


2  Samuel  xi.  27,  crvraywv  ets  rhv  oIkov  for 
Hebrew  r^Ds.  But  I  do  not  think  this  can 
be  in  such  an  expression  as  a-uvaxOrtvai.  ev 
Tfl  EKK-Arjo-ia.  (See  Kypke  on  Matt,  xxv.35.) 

b  T.R  adds  'Csesar.' 

<=  Literally  '  for  service.' 


a  hght  shone  in  the  prison  :  ^  and 
having  smitten  the  side  of  Peter, 
he  roused  him  up,  saying,  Eise  up 
quickly.  And  his  chains  fell  off 
8  from  his  hands.  And  the  angel 
said  to  him,  Gird  [thyself]  and 
bind  on  thy  sandals.  And  he  did 
so.  And  he  says  to  him,  Cast 
thy  upper  garment  about  thee 
^  and  follow  me.  And  going  forth 
he  followed  him,  and  did  not 
know^  that  what  was  happening 
by  means  of  the  angel  was  real, 

1*^  but  supposed  he  saw  a  vision.  And 
having  passed  through  a  first  and 
second  guard,  they  came  to  the 
iron  gate  which  leads  into  the 
city,  which  opened  to  them  of 
itself ;  and  going  forth  they  went 
down  one  street,  and  immediately 

^1  the  angel  left  him.  And  Peter, 
being  come  to  himseK,  said,  Now 
I  know  certainly  that  [the]  Lord 
has  sent  forth  his  angel  and  has 
taken  me  out  of  the  hand  of  Herod 
and  all  the  expectation    of    the 

^2  people  of  the  Jews.  And  having 
become  clearly  conscious  [of  what 
had  happened],  he  came  to  the 
house  of  Mary,  the  mother  of 
John  who  was  surnamed  Mark, 
where  were  many  gathered  toge- 

^3  ther  and  praying.  And  when  he 
had  knocked^  at  the  door  of  the 
entry,  a  maid  came  to  listen,  by 

1^  name  Ehoda ;  and  having  recog- 
nized the  voice  of  Peter,  through 
joy  did  not  open  the  entry,  but 
running  in,  reported  that  Peter 
was   standing    before  the   entry. 


d  T.  R.  omits  'the.' 

«  This  is  the  idiomatic  sense  of  oi/cT/jna, 
though  used  for  various  kinds  of  build- 
ings.    See  Kypke  on  the  verse. 

'■  fjSei,  conscious  knowledge  :  so  vev.  11. 

e  T.  R.  reads  '  Peter  having  knocked.' 


ACTS  XII,  XIII. 


^5  And  they  said  to  her,  Thou  art 
mad.  But  she  maintained  that  it 
■was    so.      And    they   said,    It    is 

^^  his  angel.  But  Peter  continued 
knocking :  and  having  opened, 
they  saw  him  and  were  astonished. 

^7  And  having  made  a  sign  to  them 
with  his  hand  to  be  silent,  -he 
related  to  them  how  the  Lord 
had  brought  him  out  of  prison ; 
and  he  said,  Report  these  things 
to  James  and  to  the  brethren. 
And   he   went   out  and   went   to 

1*  another  place.  And  when  it  was 
day  there  was  no  small  disturb- 
ance   among   the    soldiers,   what 

1^  then  was  become  of  Peter.  And 
Herod  having  sought  him  and 
not  found  him,  having  examined 
the  guards,  commanded  [them]  to 
be  executed.  And  he  went  down 
from  Judaea  to  Cassarea  and  stayed 

-^  [there].  And  he''  was  in  bitter 
hostility  with  [the]  Tyrians  and 
Sidonians  ;  but  they  came  to  him 
with  one  accord,  and,  having 
gained  Blastus  the  king's  cham- 
berlain, sought  peace,  because 
their  country  was   nourished   by 

21  the  king's.  And  on  a  set  day, 
clothed  in  royal  appnrel  and  sitting 
on  the  elevated  seat  [of  honour], 
Herod  made  a  public  oration  to 

22  them.    And  the  people  cried  out,  A 

23  god's  voice  and  not  a  man's.  And 
immediately  an  angel  of  [the] 
Lord  smote  him,  because  he  did 
not  give  the  glory  to  God,  and  he 

2*  expired,  eaten  of  worms.     But  the 

word  of  God  grew  and  spread  itself. 

2^  And  Barnabas  and  Saul  returned 


•1  T.  R.  reads  '  Herod.' 
e  T  R.  adds  '  certain.' 
f  Or  '  black.' 
g  T.R.adds  'both.' 


from  Jerusalem,  having  fulfilled 
the  service  [entrusted  to  them], 
taking  also  with  them  John,  sur- 
named  Mark. 
XIII.  Now  there  were  in  Antioch, 
in  the  assembly  which  was  [there],* 
prophets  and  teachers  :  Barnabas, 
and  Simeon  who  was  called  Niger, ^ 
and  Lucius  the  Cyrenian,  and 
Manaen,  foster-brother  of  Herod 

2  the  tetrarch,  and  Saul.  And  as 
they  were  ministering  to  the  Lord 
and  fasting,  the  Holy  Spirit  said. 
Separate  me  now^  Barnabas  and 
Saul  for  the  work  to  which  I  have 

3  called  them.  Then,  having  fasted 
and  prayed,  and  having  laid  [their] 
hands  on  them,  they  let  [them]  go. 

"*  They*"  therefore,  having  been  sent 
forth  by  the  Holy  Spirit,  went 
down    to    Seleucia,    and     thence 

5  sailed  away  to  Cyprus.  And  being 
in  Salamis,  they  announced  the 
word  of  God  in  the  synagogues  of 
the  Jews.   And  the^t'  had  John  also 

^  as  [their]  attendant.  And  having 
passed  through  the  whole'  island 
as  far  as  Paphos,  they  found  a 
certain  manJ  a  magician,  a  false 

7  prophet,  a  Jew,  whose  name  was 
Barjesus,  who  was  with  the  procon-  i 
sul  Sergius  Paulus  jin  intelligent 
man.    He  having  called  Barnabas 
and  Saul  to  [him],  desired  to  hear 

8  the  word  of  God.  But  Elymas 
the  magician  (for  so  his  name  is 
by  interpretation)  opposed  them, 
seeking   to    turn   away   the   pro- 

9  consul  from  the  faith.  But  Saul, 
who  also  [is]  Paul,  filled  with  [the] 
Holy  Spirit,**  fixing  his  eyes  upon 


h  T.  R  reads  'these.' 
>  T.  R  omits  'whole.' 
J  T.  R.  omits  '  man.' 
1'  T.R.  aids  'aud.' 


ACTS  XIII. 


^0  him,  said,  O  full  of  all  deceit 
and  all  craft ;  son  of  [the]  devil, 
enemy  of  all  righteousness ;  wilt 
thou    not    cease    perverting-    the 

11  right  paths  of  [the]  Lord  ?  And 
now  behold,  [the] '  Lord's  hand  [is] 
upon  thee,  and  thou  shalt  be  blind, 
not  seeing  the  sun  for  a  season. 
And  immediately  there  fell  upon 
him  a  mist  and  darkness  ;  and 
going  about  he  sought  persons 
who  should  lead  him  by  the  hand. 

12  Then  the  proconsul,  seeing  what 
had  happened,  believed,  being 
amazed  at  the  teaching  of  the 
Lord. 

13  And  having  sailed  from  Paphos, 
Paul  and  his  company  came  to 
Perga  of  PamphyUa ;  and  John 
separated  from  them  and  returned 

1*  to  Jerusalem.  But  they,  passing 
through  from  Perga,  came  to 
Antioch  of  Pisidia  ;  and  entering 
into  the   synagogue  on  the   sab- 

1^  bath  day  they  sat  down.  And 
after  the  reading  of  the  law  and 
the  prophets,    the   rulers    of  the 


1  T.  11.  inserts  '  tbe'  before  Lord. 

™  Literally  'men  brethren;'  -men  Is- 
raelites.' 

n  T.  R.  refids  '  he  bore  their  raanners.' 

°  T.  Ji.  i-eads,  '  gave  them  their  land  by 
lot.'  KiXTeK\ripov6iJ.r)(Tev  may  itself  be  so 
transli-.ted. 

p  Nc'te,  in  verse  18  we  have  the  accusa- 
tive, T.  xpot'oi',  •  during  that  period  ;'  here 
it  is  the  dative,  not  properly  'duration,' 
but  an  oijoch.  When  I  say  'four  hundred 
and  fiLiy  years,'  there  must  be  a  period  of 
course  but  the  difiFerence  seems  to  me  to 
be  the  same  as  of  dwrant  and  pendant  In 
French.  All  through  the  whole  of  the 
time  i.s  durant ;  the  space  of  time  in 
which  a  thing  happens  is  pendant.  It 
may  bo  only  a  given  moment  of  that 
space.  Thus  Hei'odotus  says,  *  the  fisher- 
men used  their  nets  to  catch  fish — ttj 
T/jue'pa,  >y  day— in  the  daytime,  but  as  bed- 
clothes — rryf  i^vKxa— all  the  night.'  Thus 
'there  were  judges,'  as  in  English  Ver- 
sion, '  during  the  lapse  of  a  space  of  four 


synagogue  sent  to  them,  saying, 
Brethren,™  if  ye  have  any  word 
of     exhortation    to    the    people, 

16  speak.  And  Paul,  rising  up  and 
making  a  sign  with  the  hand, 
said,  Israelites, ">  and  ye  that  fear 

17  God,  hearken.  The  God  of  thi| 
people  Israel  chose  our  fathers, 
and  exalted  the  people  in  their 
sojourn  in  [the]  land  of  Egypt, 
and   with    a    high    arm    brought 

18  them  out  of  it,  and  for  a  time 
of  about  forty  years  he  nursed" 

19  them  in  the  desert.  And  having 
destroyed  seven  nations  in  the 
land  of  Canaan,  he  gave  them 
their    land    as     an    inheritance.® 

20  And  after  these  things  he  gave 
them  judges  till  Samuel  the  pro- 
phet, [to  the  end  of]  about?  four 

21  hundred  and  fifty  years.  And  then 
they  asked  for  a  king,  and  God 
gave  to  them  Saul,  son  of  Cis,  a, 
man   of  the   tribe    of    Benjamin, 

2-  during  forty  years.  And  having 
removed  him  he  raised  up  to 
them  David  for  king,  of  whom  also 


hundred  and  fifty  years,  up  to  Samuel.' 
Where  the  coaiputation  begins  is  not  stat- 
ed. The  judges  were  given  after  the  land's 
being  given  by  lot,  and  that  order  of  things 
reached  up  to  Samuel,  to  four  hundred 
and  fifty  years,  whenever  that  four  hun- 
dred and  fifty  years  began.  It  might  be  at 
the  Exoiius,  and  very  probably  so.  But 
it  is  not  that  there  were  judges  diiring  all 
that  time.  Indeed  they  were  only  raised 
up  occasionally.  I  have  no  difficulty  my- 
self as  to  the  chronology,  notwithstanding 
the  dicta  of  some  men.  The  main  blunder 
of  their  computations  lies  in  this  :  they 
have  taken  Eli  and  Samson  as  distinct 
periods  from  the  Philistine  oppression, 
whereas  it  is  perfectly  clear  the  Philistine 
oppression  included  both.  We  have  to  go 
on  to  Mizpeli  for  the  close.  Josephus 
gives  then  twelve  years  for  Samuel.  You 
have  eVrj  Tea-<TapdKovTa  for  the  pei'iod  and 
duration  of  Haul's  reign,  that  is,  the  accu- 
sative, not  the  dative. 


ACTS  XIII. 


bearing  witness  he  said,  I  have 
found  David,  the  son  of  Jesse, 
a  man  after  my  heart,  who  shaU 

23  do  all  my  will.  Of  this  man's 
seed  according'  to  promise  has 
God  brought  1  to  Israel  a  Saviour 

^  Jesus  ;  John  having  proclaimed 
before  the  face  of  his  entry 
[among  the  people]  [the]  baptism 
of  repentance  to   aU  the   people 

"3  of  Israel.  And  as  John  was  ful- 
filling his  course  he  said,  Whom 
do  ye  suppose  that  I  am  ?  I  am 
not  [he].  But,  behold,  there  comes 
one  after  me,  the  sandal  of  whose 
feet  I  am  not  worthy  to  loose. 

26  Brethren,  sons  of  Abraham's  race, 
and  those  who  among  you  fear 
God,   to  you    has    the    word    of 

27  this  salvation  been  sent :  for  those 
who  dwell  in  Jerusalem,  and  their 
rulers,  not  having  known  him, 
have  fulfilled  also  the  voices  of 
the  prophets  which  are  read  on 
every  sabbath,  [by]  judging  him. 

28  And  having  found  no  cause  of 
death   [in  him],   they  begged  of 

29  Pilate  that  he  might  be  slain.  And 
when  they  had  fulfilled  all  things 
written  concerning  him,  they  took 
him  down  from  the  cross  •■  and  put 

=^0  him  in  a  sepulchre ;  but  God  raised 

31  him  from  among  [the]  dead,  who 

appeared  for  many  days  to  those 


1  T.  R  reads  'raised  up.' 

•■  Literally  'wood.' 

■  oiTii/es. 

'  T.  R.  omits  '  now.' 

"  Mercies,  o<na  ;  'gracious  one,' o<rioi/. 
The  words  are  the  same,  only  singular  and 
plural.  It  maj'and  sometimes  docs  mean 
'holy,'  but  is  not  the  regular  woi-d  for  it 
(aytos):  here  it  answers  to  cheKed  in  He- 
brew, and  in  the  second  phrase  is  con- 
trasted. Psalm  Ixxxix.,  with  ho\y  (kndefh), 
which  is  applied  to  Jehovah,  ver.  18;  19, 
chexed.  The  beginning  of  the  Psalm  speaks 
of  the  mercies  {chasdim)  or  grticious  w  ays 


who  had  come  up  with  him  from 
Galilee  to  Jerusalem,  who*  are 
now'  his  witnesses  to  the  ])eople, 

3-  And  we  declare  unto  you  the  glad 
tidings  of  the  promise  made  to  the 

"3  fathers,  that  God  has  fulfilled  this 
to  us  their  children,  having  raised 
up  Jesus  ;  as  it  is  also  written  in 
the  second  psalm.  Thou  art  my 
Son  :   this   day  have  I  begotten 

3^  thee.  But  that  he  raised  hitn  from 
among  [the]  dead,  no  more  to 
return  to  corruption,  he  spoke 
thus :  I  will  give  to  ycu  the  f aitlif ul 

s-j  mercies  "  of  David.  "Wherefore  also 
he  says  in  another,  Thou  \nlt  not 
suffer   thy  gracious"  one  to   see 

3<5  corruption.  For  David  indeed, 
having  in  his  own  generation 
ministered  to  the  will  of  God,^ 
fell  asleep,  and  was  added  to  his 

37  fathers  and  saw  corruption.  But 
he  whom  God  raised  up  did  not  see 

38  corruption.  Be  it  known  unto  you 
therefore,''  brethren,  that  by  this 
man  remission  of  sins  is  preach- 

39  ed  to  you,  and  from  all  things 
from  which  ye  could  not  be  justi- 
fied in  they  law  of  Moses,  in  him 
every  one  that  believes  is  justified. 

40  See  therefore  that  that  which  is 
spoken  in  the  prophets   do  not 

41  come  upon  you :  Behold,  ye  de- 
spisers,   and  wonder  and  perish; 


of  the  Lord,  and  then  in  verse  19  <>f  that 
One  in  whom  these  graces  or  mer  ^ies  are 
centred  and  conveyed,  the  Christ  to  whom 
the  apostle  here  applies  it.  The  word 
chested  is  generally  'pious,'  ' gracious' ap- 
pHed  to  men,  and  'grace'  and  'loving- 
kindness'  in  God. 

"•  Or  '  having  served  his  own  generation 
by  the  will  of  God.' 

»  Literally  '  men  brethren.' 

y  Many  take  away  'the'  in  the  text. 
This  abstract  use  of  iv  vo/mw  without  the 
article  makes  voy-ta  the  manner  or  charac- 
ter of  the  justification. 


ACTS  XIII,  XIV. 


for  J  work  a  work  in  your  days,  a 
work  which  ye  will  no  wise  be- 
lieve   if  one  declare  it  to    you. 

*2  And  as  they  went  out^  they  beg- 
ged that  these  words  might  be 
spoken  to  them  the  ensuing  sab- 

43  bath.  And  the  congregation  of 
the  synagogue  having  broken  up, 
many  of  the  Jews  and  of  the  wor- 
shipping proselytes  followed  Paul 
and  Barnabas,  who  speaking  to 
them  persuaded  them  to  continue 

**  in  the  grace  of  God.  And  on  the 
coming  sabbath  almost  all  the 
city  was  gathered  together  to  hea.r 

■^^  the  word  of  God.i*  But  the  Jews, 
seeing  the  crowds,  were  filled  with 
envy,  and  contradicted  the  things 
said  by  Paul,   contradicting  and 

^  speaking  injuriously.  But  Paul 
and  Barnabas  spoke  boldly  and 
said.  It  was  necessary  that  the 
word  of  God  should  be  first  spoken 
to  you ;  but,  since  ye  thrust  it  from 
you,  and  judge  yourselves  un- 
worthy of  eternal  Kfe,  lo,  we  turn 

'^7  to  the  nations  ;  for  thus  has  the 
Lord  enjoined  us  :  I  have  set  thee 
for  a  light  of  the  nations,  that 
thou  shouldest  be  for  salvation  to 

*8  the  end  of  the  earth.  And  [those 
of]  the  nations,  hearing  it,  re- 
joiced, and  glorified  the  word  of 
the  Lord,  and  believed,  as  many 
as  were  ordained  to  eternal  life. 

*9  And  the  word  of  the  Lord  was 
carried  through  the  whole  coun- 

50  try.  But  the  Jews  excited  the 
women  of  the  upper  classes  <^  who 
were  worshippers,    and  the  first 


a  T.  E.  reads  'And  as  the  Jews  went  out 
of  the  synagogue  the  Gentiles  besought.' 
b  Many  read  '  the  Lord.' 
<=  T.  R.  adds  '  and,' 
^  erri  to)  :  the  sentence  is  elliptical  in 


people  of  the  city,  and  raised  a 
persecution  against  Paul  and  Bar- 
nabas, and  cast  them  out  of  their 

51  coasts.  But  they,  having  shaken 
off  the  dust  of  their  feet  against 

52  them,  came  to  Iconium.  And  the 
disciples  were  filled  with  joj'-  and 
[thel  Holy  Spirit. 

XIV.  And  it  came  to  pass  in  Ico- 
nium that  they  entered  together 
into  the  synagogue  of  the  Jews, 
and  so  spake  that  a  great  multi- 
tude of  both  Jews  and  Greeks  be- 

2  lieved.  But  the  Jews  who  did  not 
believe  stirred  up  the  minds  of 
[those  of]  the  nations  and  made 
[them]    evil-affected   against   the 

2  brethren.  They  stayed  therefore 
a  good  while,  speaking  boldly, 
[confiding]  in  the  Lord,''  who  gave 
witness  to  the  word  of  his  grace 
in  giving  e  signs  and  wonders  to  be 

*  done  by  their  hands.  And  the 
multitude  of  the  city  was  divided 
and  some  were  with  the  Jews  and 

5  some  with  the  apostles.  And  when 
an  assault  was  making,  both  of 
[those  of]  the  nations  and  [the] 
Jews   with   their   rulers,   to   use 

8  [them]  ill  and  stone  them,  they, 
being  aware  of  it,  fled  to  the  cities 
of  Lycaonia,  Lystra,  and  Derbe, 

"  and  the  surrounding  country,  and 
there  they  were  announcing  the 
glad  tidings. 

8  And  a  certain  man  in  Lystra,  im- 
potent in  his  feet,  sat,  [being]  ^ 
lame    from    his   mother's   womb, 

9  who  had  never  walked.  This  [man] 
heard  Paul  speaking,  who,  fixing 

Greek. 

e  T.  R.  reads  '  and  bearing  witness  and 
giving.' 

f  T.  R.  has  '  being'  in  text. 


ACTS  XIII. 


bearing  witness  he  said,  I  have 
found  David,  the  son  of  Jesse, 
a  man  after  my  heart,  who  shall 

'  do  all  my  will.  Of  this  man's 
seed  according  to  promise  has 
God  brought  1  to  Israel  a  Saviour 

ll  Jesus ;  John  having  proclaimed 
before  the  face  of  his  entry 
[among  the  people]  [the]  baptism 
of  repentance  to   all  the   people 

'  of  Israel.  And  as  John  was  ful- 
filHng  his  course  he  said,  "Whom 
do  ye  suppose  that  I  am  ?  I  am 
not  [he].  But,  behold,  there  comes 
one  after  me,  the  sandal  of  whose 
feet  I  am   not  worthy  to  loose. 

'  Brethren,  sons  of  Abraham's  race, 
and  those  who  among  you  fear 
God,  to  you  has  the  word  of 
this  salvation  been  sent :  for  those 
who  dwell  in  Jerusalem,  and  their 
rulers,  not  having  known  him, 
have  fulfilled  also  the  voices  of 
the  prophets  which  are  read  on 
every  sabbath,  [by]  judging  him. 
And  having  found  no  cause  of 
death  [in  him],  they  begged  of 
Pilate  that  he  might  be  slain.  And 
when  they  had  fulfilled  all  things 
written  concerning  him,  they  took 
him  down  from  the  cross  ■■  and  put 
him  in  a  sepulchre ;  but  God  raised 
him  from  among  [the]  dead,  who 
appeared  for  many  days  to  those 


1  T.  R  reads  'raised  up.' 

•■  Literally  'wood.' 

■  oiTii'es. 

'  T.  R.  omits  'now.' 

"  Mercies,  ocria  ;  'gracious  one,' oo-iof . 
The  words  are  the  same,  only  singular  and 
plural.  It  may  and  sometimes  docs  mean 
'holy,'  but  is  not  the  regular  word  for  it 
(017105):  here  it  answers  to  chei>€d  in  He- 
brew, and  in  the  second  phrase  is  con- 
trasted, P&alm  Ixxxix.,  with  holy(/l-0£/e.<iA), 
which  is  applied  to  Jehovah,  ver.  18;  19, 
chexed.  The  beginning  of  the  Psalm  speaks 
of  the  mercies  (chasdim)  or  gracious  waj's 


who  had  come  up  with  him  from 
Galilee  to  Jerusalem,  who*  are 
now'  his  witnesses  to  the  ])eople. 

3-  And  v:e  declare  unto  you  the  glad 
tidings  of  the  promise  made  to  the 

"3  fathers,  that  God  has  fulfiUcd  this 
to  us  their  children,  having  raised 
up  Jesus  ;  as  it  is  also  written  in 
the  second  psalm.  Thou  art  my 
Son  :   this  day  have  I  begotten 

31  thee.  But  that  he  raised  him  from 
among  [the]  dead,  no  more  to 
return  to  corruption,  ho  spoke 
thus  :  I  will  give  to  ycu  the  faithful 

3j  mercies  "  of  David.  Wherefore  also 
he  says  in  another,  Thou  u'ilt  not 
suffer   thy  gracious'^  one  to  see 

30  corruption.  For  David  indeed, 
having  in  his  own  ge]ieration 
ministered  to  the  will  of  God,'' 
fell  asleep,  and  was  added  to  his 

37  fathers  and  saw  corruption.  But 
he  whom  God  raised  up  did  not  see 

2S  corruption.  Be  it  known  unto  you 
therefore,''  brethren,  that  by  this 
man  remission  of  sins  is  preach- 

39  ed  to  you,  and  from  all  things 
from  which  ye  could  not  be  justi- 
fied in  the>'  law  of  Moses,  in  him 
every  one  that  believes  is  justified. 

^  See  therefore  that  that  which  is 
spoken  in  the  prophets   do  not 

^1  come  upon  you :  Behold,  ye  de- 
spisers,   and  wonder  and  perish; 


of  the  Lord,  and  then  in  verse  19  of  that 
One  in  whom  these  graces  or  mer  Mes  are 
centred  and  conveyed,  the  Christ  to  whom 
the  ajiostle  here  applies  it.  The  word 
chened  is  generally  "pious,'  'gracio-,is'  ap- 
plied to  men,  aud  'grace'  and  'loving- 
kindness'  in  God. 

"^  Or  '  having  served  his  own  generation 
by  the  will  of  God.' 

»  Literally  '  men  brethren.' 

y  Many  take  away  'the'  in  the  text. 
This  abstract  use  of  ev  vo/xio  without  the 
article  makes  ro/nai  the  maimer  or  charac- 
ter of  the  justification. 


ACTS  XIII,  XIV. 


for  I  work  a  work  in  your  days,  a 
work  which  ye  will  no  wise  be- 
lieve   if  one  declare  it  to    you. 

^  And  as  they  went  out=*  they  beg- 
ged that  these  words  might  be 
spoken  to  them  the  ensuing  sab- 

43  bath.  And  the  congregation  of 
the  synagogue  having  broken  up, 
many  of  the  Jews  and  of  the  wor- 
shipping proselytes  followed  Paul 
and  Barnabas,  who  speaking  to 
them  persuaded  them  to  continue 

**  in  the  grace  of  God.  And  on  the 
coming  sabbath  almost  all  the 
city  was  gathered  together  to  hear 

•**5  the  word  of  God.**  But  the  Jews, 
seeing  the  crowds,  were  filled  with 
envy,  and  contradicted  the  things 
said  by  Paul,   contradicting  and 

^  speaking  injuriously.  But  Paul 
and  Barnabas  spoke  boldly  and 
said,  It  was  necessary  that  the 
word  of  God  should  be  first  spoken 
to  you ;  but,  since  ye  thrust  it  from 
you,  and  judge  yourselves  un- 
worthy of  eternal  life,  lo,  we  turn 

'*'  to  the  nations ;  for  thus  has  the 
Lord  enjoined  us  :  I  have  set  thee 
for  a  light  of  the  nations,  that 
thou  shouldest  be  for  salvation  to 

^  the  end  of  the  earth.  And  [those 
of]  the  nations,  hearing  it,  re- 
joiced, and  glorified  the  word  of 
the  Lord,  and  believed,  as  many 
as  were  ordained  to  eternal  hfe. 

*9  And  the  word  of  the  Lord  was 
carried  through  the  whole  coun- 

50  try.  But  the  Jews  excited  the 
women  of  the  upper  classes  <^  who 
were  worshippers,    and  the  first 


»  T.  R.  reads  'And  as  the  Jews  went  out 
of  the  synagogue  the  Gentiles  besought.' 
b  Many  read  '  the  Lord.' 
«  T.  R.  adds  '  and.' 
*  cTTi  TO) :  the  sentence  is  elliptical  in 


people  of  the  city,  and  raised  a 
persecution  against  Paul  and  Bar- 
nabas, and  cast  them  out  of  their 

51  coasts.  But  they,  having  shaken 
off  the  dust  of  their  feet  against 

5-  them,  came  to  Iconium.  And  the 
disciples  were  filled  with  joy  and 
[thel  Holy  Spirit. 

XIV.  And  it  came  to  pass  in  Ico- 
nium that  they  entered  together 
into  the  synagogue  of  the  Jews, 
and  so  spake  that  a  great  multi- 
tude of  both  Jews  and  Greeks  be- 

2  Heved.  But  the  Jews  who  did  not 
believe  stirred  up  the  minds  of 
[those  of]  the  nations  and  mtide 
[them]    evil-affected   against   the 

3  brethren.  They  stayed  therefore 
a  good  while,  speaking  boldly, 
[confiding]  in  the  Lord,'^  who  gave 
witness  to  the  word  of  his  grace 
in  giving  ^  signs  and  wonders  to  be 

*  done  by  their  hands.  And  the 
multitude  of  the  city  was  divided 
and  some  were  with  the  Jews  nnd 

5  some  with  the  apostles .  And  wh  en 
an  assault  was  making,  both  of 
[those  of]  the  nations  and  [the] 
Jews   with   their   rulers,  to   use 

6  [them]  ill  and  stone  them,  they, 
being  aware  of  it,  fled  to  the  cities 
of  Lycaonia,  Lystra,  and  Derbe, 

7  and  the  surrounding  country,  and 
there  they  were  announcing  the 
glad  tidings. 

8  And  a  certain  man  in  Lystra,  im- 
potent in  his  feet,  sat,  [being]  ^ 
lame    from    his   mother's   womb, 

9  who  had  never  walked.  This  [man] 
heard  Paul  speaking,  who,  fixing 

Greek. 

e  T.  R.  reads  '  and  bearing  witness  and 
giving.' 

f  T.  R.  has  '  being'  in  text. 


ACTS  XIV,  XV. 


liis  eyes  on  him  and  seeing-  that  he 

'^^  had  faith  to  be  healed,  said  with  a 
L)ud  voice,  Rise  up  straight  upon 
thy  feet :  and  he  sprang  up  and 

^1  walked.  But  the  crowds,  who  saw 
what  Paul  had  done,  lifted  up 
their  voices  in  Lycaonian,  saying, 
The  gods,  having  made  themselves 
like  men,  are  come   down  to  us. 

'2  And  they  called  Barnabas  Jupi- 
ter, and  Paul  Mercury,  because  he 

^3  took  the  lead  in  speaking.  And 
the  priest  of  Jupiter  who  was  be- 
f«)re  the?  city,  having  brought 
bulls  and  garlands  to  the  gates, 
would  have  done  sacrifice  along 

-^  with  the  crowds.  But  the  apos- 
11' !S  Barnabas  and  Paul  having 
heard  [it],  rent  their  garments, 
and  rushed  oiit''  to  the   crowd, 

15  crying  and  saying,  Men,  why  do 
ye  these  things  ?  We  also  are 
men  of  like  passions  with  you, 
preaching'  to  you  to  turn  from 
these  vanities  to  the  living  God, 
who  made  the  heaven,  and  the 
earth  and  the  sea,  and  all  things 

1^  in  them  ;  who  in  the  past  genera- 
tions suffered  all  the  nations  to  go 

^7  in  their  own  ways,  though  indeed 
he  did  not  leave  himself  without 
witness,  doing  good,  and  giving  to 
youJ  from  heaven  rain  and  fruitful 
seasons,  filling  your  ^  hearts  with 

^8  food  and  gladness.  And  saying 
these  things,  they  with  difficulty 
kept  the  crowds  from  sacrificing 

^^  to  them.  But  there  came  Jews 
from  Antioch  and  Iconium,  and 
having  persuaded  the  crowds  and 


K  T.  R.  reads  '  their ' 
•»  T.  R.  reads  '  rushed  in.' 
'  Literally  •evangelizing.' 
J  T.R.  reads -us.' 
■t  T.  R.  reads  'our.' 


stoned  Paul,  drew  him  out  of 
the  city,  supposing  him  to  have 

-^  died.  But  while  the  disciples 
encircled  him,  he  rose  up  and 
entered  into  the  city.  And  on  the 
morrow  he  went  away  with  Bar- 

-1  nabas  to  Derbe.  And  having  an- 
nounced the  glad  tidings  to  that 
city,  and  having  made  many  dis- 
ciples,  they  returned   to    Lystra 

-2  and'  Iconium  and'  Antioch,  es- 
tablishing the  souls  of  the  disci- 
ples, exhorting  them  to  abide  in 
the  faith,  and  that  through  many 
tribulations  we  must   enter  into 

-3  the  kingdom  of  God.  And  having 
chosen  them  elders  in  each 
assembly,  having  prayed  with 
fastings,  they  committed  them  to 
the  Lord,  on  whom  they  had  be- 

2^  lieved.  And  having  passed  through 
Pisidia  they  came  to  Pamphylia, 

'-5  and  having  spoken  the  word'"  in 
Perga,  they  came  down  to  Atta- 

20  Ha  ;  and  thence  they  sailed  away 
to  Antioch,  whence  they  had  been 
committed  to  the  grace  of  God  for 
the  work  which  they  had  fulfilled. 

2"  And  having  arrived,  and  having 
brought  together  the  assembly, 
they  related  to  them  all  that  God 
had  done  with  them,  and  that  he 
had  opened  a  door  of  faith  to  the 

28  nations.  And  they  stayed »  no 
little  time  with  the  disciples. 

XV.  And  certain  persons,  having 
come  down  from  Judaea,  taught 
the  brethren,  If  ye  shall  not" 
have  been  circumcised  according 
to  the  custom  of  Moses,  ye  can- 


'  Somerepeat'to'here,  perhapsrightly. 

"  Many  add  '  of  the  Lord.' 

n  T.  R.  adds  'there.' 

°  T.  R.  reads  'if  ye  are  not' 


ACTS  XV. 


2  not  be  saved.  A  commotion 
therefore  having  taken  place,  and 
no  small  discussion  on  the  part 
of  Pcvul  and  Barnabas  against 
them,  they  arranged  that  Paul 
and  Barnabas,  and  certain  others 
from  amongst  them,  should  go 
to  Jerusalem  to  the  apostles 
and  elders   about  this  question. 

3  They  therefore,  having  been  set 
on  their  way  by  the  assembly, 
passed  through  Phoenicia  and 
Samaria,  relating  the  conversion 
of  [those  of]  the  nations.  And 
they  caused  great  joy  to  all  the 

*  brethren.  And  being  arrived  at 
Jerusalem,  they  were  received  by 
the  assembly,  and  the  apostles, 
and  the  elders,  and  related  all  that 
God     had    wrought    with    them. 

5  And  some  of  those  who  were  of 
the  sect  of  the  Pharisees,  who 
believed,  rose  up  from  among 
[them],  saying  that  they  ought  to 
circumcise  them  and  enjoin  them 

^  to  keep  the  law  of  Moses.  And 
the  apostles  and  the  elders  were 
gathered   together  to  see  about 

7  this  matter.  And  much  discussion 
having  taken  place,  Peter,  stand- 
ing up,  said  to  them.  Brethren,? 
ye  know  that  from  the  earliest  i 
days  God  amongst  you""  chose 
that  the  nations  by  my  mouth 
should  hear  the  word  of  the  glad 


P  Literally  '  men  brethren.' 

1  Literally  'from  ancient.' 

>•  T.R.  reads  -us.' 

8  Literally  'both.' 

t  The  Hebrew  infinitive,  I  think,  yet 
not  unused  in  Greek,  equivalent  in  sense 
to  '  in  putting,'  as  Col.  iv.  6,  2  Cor.  ix.  5, 
Eph.  iii.  6,  Phil.  iv.  10.  It  is  explanatory 
of  what  precedes,  namely,  'that,'  &c.  It 
sometimes  runs  into  the  force  of  oio-re,  as 
in  Rev.  xvi.  9,  but  in  general  the  infinirive 
is  explanatoi-y  ;  oio-re  a  consequence.  See 
verse  29  of  this  chapter. 


s  tidings  and  believe.  And  the 
heart-knowing  God  bore  them 
witness,   giving  them    the    Holy 

^  Spirit  as  to  us  also,  and  put  no 
difference  between «  us  and  them, 
having   purified   their  hearts    by 

10  faith.  Now  therefore  why  tempt 
ye  God,  by  putting'  a  yoke  upon 
the  neck  of  the  disciples  which 
neither  our  fathers  nor  we  have 

11  been  able  to  bear  ?  But  we 
believe  that  we  shall  be  saved 
by  the  grace  of  the  Lord  Jesus,™ 
in    the    same    manner    as    they 

12  also.  And  all  the  multitude  kept 
silence  and  listened  to  Barnabas 
and  Paul  relating  all  the  signs 
and  wonders  which  God  Lad 
wrought   among  the   nations   by 

13  them.  And  after  they  had  held 
their  peace,  James  answered,  say- 
ing.    Brethren,?     listen     to     me. 

14  Simon  has  related  how  God  first 
visited  to  take  out  of  [the]  nations 

15  a  people  for  his  name.  And  with 
this  agree  the  words  of  the  pro- 

16  phets ;  as  it  is  written  :  After  these 
things  I  will  return,  and  will  re- 
build the  tabernacle  of  David 
which  is  fallen,  and  will  rebuild 

17  its  ruins,  and  will  set  it  up,  so 
that  the  residue  of  men  may  seek 
out  the  Lord,  and  all  the  nations  on 
whom  my  name  is  invoked,  saith 
[the]   Lord   who   does   all^  these 


^  T.  R.  reads  '[the]  Lord  Jesus  Christ.' 
"  As  this  is  a  perplexed  passage  as  to  the 
reading  (not  the  sense),  I  add  that  s, 
Gries.,  Scholz,  Tisch.,  (not  Lach.,)  Meyer, 
Alford,  and  De  Wette,  read  as  in  text, 
'  who  does  these  things  known  from  eter- 
nity,'adding  no  more.  The  It;ilic  hi'wever 
(Sabatier,  that  is,  Latin  of  E)  reads  it  as  in 
T  R. ;  L-enseus  pretty  nearly  following  the 
Vulgate.  Lach.  follows  A,  D.  ;  T.  R.,  E, 
G,  U,  which  have,  I  may  say  always,  the 
T.R. 


ACTS  XV. 


IS  things     known     from     eternity. " 

18  Wherefore  I  judge,  not  to  trouble 
those  who  from  the  nations  turn 

-^ioGod;  but  to  write  to  them  to 
abstain  from  pollutions  of  idols, 
and  from"  fornication,  and  from 
Avhat  is  strangled,  and  from  blood. 

21  ]''or  Moses,  from  generations  of 
old,  has  in  every  city  those  who 
I>veach  him,  being  read  in  the 
synagogues  every  sabbath. 

2-  Then  it  seemed  good  to  the 
apostles  and  to  the  elders,  with 
the  whole  assembly,  to  send 
chosen  men  from  among  them 
with  Paul  and  Barnabas  to  An- 
tioch,  Judas  called^  Barsabbas  and 
Silas,    leading    men    among    the 

'3  brethren,  having  by  their  hand 
written  thus  -.r  The  apostles,  and 
the  elders,  and  the  brethren,^ 
to  the  brethren  who  are  from 
among  [the]  nations  at  Antioch, 
and  [in]  Syria,  and  Cilicia,  greet- 

21  ing  :  Inasmuch  as  we  have  heard 
that  some  who  went  out  from 
amongst  us  have  troubled  you  by 
words,  upsetting  your  souls,  [say- 
ing that  ye  must  be  circumcised 
and  keep  the  law  ;]  ^  to  whom  we 

25  ga\e  no  commandment ;  it  seemed 
good  to  us,  having  arrived  at  a 
common^' judgment,  to  send  chosen 
men  to  you  with  our  beloved  Bar- 

2Snabas  and  Paul,  men  who  have 
given  up  their  lives  for  the  name 


-7  of  our  Lord  Jesus  Christ.  We 
have  therefore  sent  Judas  and 
Silas,  who  themselves  also  will  re- 
late to  you  by  word  [of  mouth  j 

-S  the  same  things.  For  it  has 
seemed  good  to  the  Holy  Spirit  and 
to  us  to  lay  upon  you  no  greater 
burden  than  these  necessary 
I  '9  things  :  to  abstain  from  things 
sacrificed  to  idols,  and  from  blood, 
and  from  what  is  strangled,  and 
from  fornication;  keeping  your- 
selves   from    which    ye    will    do 

3*^  well.  Farewell.  They  therefore, 
being  let  go,  came  to  Antioch,  and 
having  gathered  the  multitude  de- 

31  livered  to  [them]  the  epistle.  And 
having  read  it,  they   rejoiced  at 

32  the  consolation.  And  Judas  and 
Silas,  being  themselves  also  pro- 
phets, exhorted  the  brethren  with 
much  discourse,  and  strengthened 

33  them.  And  having  passed  some 
time  [there],  they  were  let  go  in 
peace  from  the  brethren  to  those 

35  who  c  sent  them."!  And  Paul  and 
Barnabas  stayed  in  Antioch,  teach- 
ing and  announcing  the  glad  tid- 
ings, with  many  others  also,  of 
the  word  of  the  Lord. 

3<5  But  after  certain  days  Paul  said 
to  Barnabas,  Let  us  return  now 
and^^  visit  the^  brethren  in  every 
city  where  we  have  announced  the 
word  of  the  Lord,  [and  see]  how 

3"  they  are  getting  on.    And  Barna- 


'  T.  R.  reads  '  things,  known  unto  God 
firtrn  eternity  are  all  his  works.' 

"  Or   'of  fornication,  and  of  what  is 
sti'angled,  and  of  blood.' 
»  'I'.  E.  reads  '  siirnamed.' 
y  Many  omit  'thus.' 
»  Many  read  'elder  brethren.' 
«  Many  omit  from  'sayin<?'  to  '  law.' 
^-  O'-,  perhaps,  'assembled  with  one  ac- 
cord.'   I  liave  said  'having  arrived  at  a 
common  judgment'  to  give  the  sense  of 


7ei/o/xevois.  '  Become  of  one  accord '  would 
look  like  previous  disunion.  The  foot 
merely  of  having  an-ived  at  one  mind  or 
like  judgment  is  stated. 

=  T.  R.  reads  '  the  apostles.' 

d  T.  R.  adds  '  but  it  seemed  good  to  Silas 
to  abide  there.'  Ver.  34. 

e  Stj.  Pretty  much  '  nay.'  or  '  I  say,  let 
us  return. '     But  that  is  too  familiar. 

f  T.  R.  reads  '  our.' 


ACTS  XV,  XVI. 


has  proposed  to  take  with  [them] 
3S  John  also,  s  called  Mark ;  but  Paul 
thought  it  not  well  to  take  with 
them  him  who  had  abandoned 
them,  [going  back]  from  Pamphy- 
lia,  and  not  gone  with  them  to  the 

39  work.  There  arose  therefore  ^ 
very  warm  feeling,  so  that  they 
separated  from  one  another  ;  and 
Barnabas     taking     Mark    sailed 

40  away  to  Cyprus  ;  but  Paul  having 
chosen  Silas  went  forth,  commit- 
ted by  the  brethren  to  the  grace 

*i  of  God."  And  he  passed  through 
Syria  and  Cilicia,  confirming  the 
assemblies. 

XVI.  And  he  came  to  Derbe  and 
Lystra  :  and  behold,  a  certain  dis- 
ciple was  there,  by  name  Timo- 
theus,  son  of  aJ  Jewish  believing 
woman,  but  [the]  father  a  Greek, 

2  who  bad  a  [good]  testimony  of  the 
brethren  in  Lystra  and  Iconium. 

3  Him  would  Paul  have  go  forth 
with  him,  and  took  him  [and]  cir- 
cumcised him  on  account  of  the 
Jews  who  were  in  those  places, 
for  Ihey  all  knew  his  father  that 

4  he  was  a  Greek.  And  as  they 
passed  through  the  cities  they 
instructed''  them  to  observe  the 
decrees  determined  on  by  the 
apostles  andi  elders  who  were  in 

5  Jerusalem.  The  assemblies  there- 
fore were  confirmed  in  the  faith, 
and  increased  in  number  every  day. 

6  Having  passed  therefore  through 
Phrygia  and  the  Galatian  coun- 
try, having  been  forbidden  by  the 


s  T.  R.  omits  '  also.' 

^  8ome  read  'and'  or  'but,'  Se. 

»  Many  read  '  of  the  Lord.' 

J  T.  R  adds  '  certain.' 

^  Or  '  delivered  to  them  to  keep.' 

1  T.  K.  adds  'the.' 

•"  These    participles  have   a  causative 


Holy  Spii'it  to  speak  the  word  in 

'^  Asia,  having  come  down™  to  My- 

sia,  they  attempted  to  go  to  Bi- 

thynia,  and  the   Spirit  of  Jesus  ■» 

®  did  not  aUow  them ;  and  having 

passed  by  Mysia  they  descended 

9  to  Troas.    And  a  vision  appeared 

to  Paul  in  the  night :  There  was  a 

certain  Macedonian  man,  standing 

and"  beseeching  him,  and  saying, 

Pass  over  into  Macedonia  and  help 

10  us.  And  when  he  had  seen  the 
vision,  immediately  we  sought  to 
go  forth  to  Macedonia,  conclud- 
ing that  the  Lord  had  called  us  to 
announce  to   them  the  glad  tid- 

11  ings.  Having  sailed  therefore 
away  from  Troas,  we  went  in  a 
straight  course  to  Samothracia, 
and  on  the  morrow  to  Neapolis, 

12  and  thence  to  Philippi,  which  is 
[the]  first  city  of  that  part  of  Ma- 
cedonia, a  colony,.  And  we  were 
staying  in  that  city  certain  days. 

13  And  on  the  sabbath  day  we  went 
outside  the  gate?  by  the  river, 
where  it  was  the  custom  for  prayer 
to  be,  and  we  sat  down  and  spoke 
to  the  women  who  had  assembled. 

14  And  a  certain  woman,  by  name 
Lydia,  a  seller  of  purple  of  the 
city  of  Thyatira,  who  worshipped 
God,  heard  ;  whose  heart  the  Lord 
opened  to   attend  to   the   things 

15  spoken  by  Paul.  And  when  she 
had  been  baptized  and  her  house, 
she  besought  [us],  saying.  If  ye 
have  judged  me  to  be  faithful 
to  the  Lord,  come  into  my  house 


force,  especially  thus  disunited.  Such 
being  the  case,  they  attempted  to  go.  It 
is  pretty  much  so  in  English. 

n  T.  R.  omits  '  of  Jesus.' 

o  T.  R.  omits  'and.' 

p  T.  R.  reads  '  city.' 


ACTS  XVI. 


and  abide  [there].      And  she  con- 

^^  strained  us.  And  it  came  to  pass 
as  we  were  going  to  prayer  i'  that 
a  certain  female  slave,  having  a 
spirit  of  Python,  met  us,  who 
brought  much  profit  to  her  mas- 

^'  ters  by  prophesying.  She,  having 
followed  Paul  and  us,  cried,  say- 
ing. These  men  are  bondsmen  of 
the  Most  High  God,  who  announce 

^8  to  you  ^  [the]  way  of  salvation.  And 
this  she  did  many  days.  And  Paul 
being  distressed,  turned,  and  said 
to  the  spirit,  I  enjoin  thee  in  the 
name  of  Jesus  Christ  to  come  out 
of  her.    And  it  came  out  the  same 

1^  hour.  And  her  masters  seeing 
that  the  hope  of  their  gains  was 
gone,"^  having  seized  Paul  and 
Silas,  dragged  [them]  into  the 
market   before   the    magistrates ; 

20  and  having  brought  them  up  to 
the  pretors,^  said.  These  men  ut- 
terly trouble  our  city,  being  Jews, 

21  and  announce  customs  which  it  is 
not  lawful  for  us  to  receive  nor 

22  practise,  being  Romans.  And  the 
crowd  rose  up  too '  against  them  ; 
and  the  pretors,*  having  torn 
off  their  clothes,   commanded   to 

23  scourge  [them].  And  having  laid 
many  stripes  upon  them  they  cast 
[them]  into  prison,  charging  the 

24  jailor  to  keep  them  safely;  who, 
having  received  such  a  charge,  cast 
them  into  the  inner  prison,  and 
secured  their  feet  to  the  stocks. 

2^  And  at  midnight  Paul  and  Silas,  in 
praying,  were  praising  God  with 

p  rrii'  is  added  by  many,  and  then  it  may 
mean  'the  place  of  prayer.'  But  it  is  the 
same  word  as  'prayer '  in  verse  13. 

1  T.  K.,  with  many  authorities,  reads 
'us.' 

•■  Or  '  gone  out,'  referring  to  the  spirit. 

•  (TTpa-njYOi,  so  the  Duumviri  of  colonies 


singing,  and  the  prisoners  listened 

2*5  to  them.  And  suddenly  there  was 
a  great  earthquake,  so  that  the 
foundations  of  the  prison  shook, 
and  all  the  doors  were  immedi- 
ately opened,  and  the  bonds  of  all 

2"  loosed.  And  the  jailor  being 
awakened  out  of  his  sleep,  and 
seeing  the  doors  of  the  prison 
opened,  having  drawn  a  sword 
was  going  to  kill  himself,  think- 

-S  ing  the  prisoners  had  fled.  But 
Paul  called  out  with  a  loud  voice, 
saying,  Do  thyself  no  harm,  for  we 

29  are  all  here.  And  having  asked 
for  lights,  he  rushed  in,  and, 
trembling,  fell  down  before  Paid 

•''O  and  Silas.  Aira  leading  them  out 
said.  Sirs,  what  must  I  do  that  I 

^1  may  be  saved  ?  And  they  said. 
Believe  on  the  Lord  Jesus"  and 
thou  shalt  be  saved,  thou  and  thy 

32  house.  And  they  spoke  to  him  the 
word  of  the  Lord,  with*  all  that 

33  were  in  his  house.  And  he  took 
them  the  same  hour  of  the  night 
and  washed  [them]  from  their 
stripes  ;  and  was  baptized,  he  and 

■^  all  his  straightway.  And  having 
brought  them  into  his  house  he 
laid  the  table  [for  them],  and  re- 
joiced with  aU  his  house,"  having 

35  believed  in  God.  And  when  it  was 
day,  the  pretors "  sent  the  lictors, 

36  saying.  Let  those  men  go.  And 
the  jailor  reported  these  words  to 
Paul :  The  pretors  •*  have  sent  that 
ye  may  be  let  go.  Now  there- 
fore go  out  and  depart  in  peace. 

were  called. 

'  Or  'together;*  but  I  apprehend  'with 
[tliom]'  that  is,  the  '  masters  of  the  girl.' 
But  the  two  '  thems'  no  ill  together. 

»  T.  H.  adds  '  (:;iirist.' 

«  T.  R.  reads  'and  to.' 

»  navoiKi,  an  adverb. 


ACTS  XVI,  XVII. 


87  But  Paul  said  to  them,  Having 
beaten  us  publicly  uncondemned, 
us  who  are  Eomans,  they  have 
cast  us  into  prison,  and  now  they 
thrust  us  out  secretly  ?  no,  indeed, 
but  let  them  come  themselves  and 

38  bring  us  out.  And  the  Hctors  re- 
ported these  words  to  the  pre- 
tors.^-  And  they  were  afraid  when 
they  heard    they    were  Eomans. 

39  And  they  came  and  besought 
them,  and  having  brought  them 
out,  asked  them  to  go  out  of  the 

^^  city.  And  having  gone  out  of 
the  prison,  they  came  to  Lydia ; 
and  having  seen  the  brethren  they 
exhorted  them  and  went  away. 

XVII.  And  having  journeyed  through 
AmphipoUs  and  ApoUonia,  they 
came  to  Thessalonica,  where  was 

2  the  synagogue  of  the  Jews.  And 
according  to  Paul's  custom  he 
went  in  among  them,  and  on  three 
sabbaths  reasoned  with  them  from 

3  the  scriptures,  opening  and  laying 
down  that  the  Christ  must  have 
suffered  and  risen  up  from  among 
the  dead,  and  that  this  is  the 
Christ,  Jesus  whom  I   announce 

*  to  you.  And  some  of  them  be- 
lieved, and  joined  themselves  to 
Paul  and  Silas,  and  of  the  Greeks 
who  worshipped,  a  great  multi- 
tude, and  of  the  chief  women  not 

5  a  few.  But  the  unbelieving  Jews 
having  been  stirred  up  to  jea- 
lousy, and*  taken  to  [themselves] 
certain  wicked  men  of  the  lowest 
rabble,  and  having  got  a   crowd 


«  See  note  to  verse  20. 

a  Some  read  here  simply  'but  the  Jews 
having  taken,'  &c. 

b  The  special  title  of  the  city  magis- 
trates of  Thessalonica. 

=  Literally  '  who  received  :'  otTii/e?,  'be- 
ing such  as.' 


together,  set  the  city  in  confusion ; 
and  having  beset  the  house  of 
Jason  sought  to  bring  them  out 

6  to  the  people ;  and  not  having 
found  them,  dragged  Jason  and 
certain  brethren  before  the  poli- 
tarchs,'^  crying  out.  These  [men] 
that  have  set  the  world  in  tumult 

7  are  come  here  also,  whom  Jason 
has  received;  and  these  all  do 
contrary  to  the  decrees  of  Caesar, 
saying,  that  there  is  another  king, 

8  Jesus.  And  they  troubled  the 
crowd  and  the   politarchsi^  when 

9  they  heard  these  things.  And 
having  taken  security  of  Jason 
and  the  rest,  they  let  them  go. 

10  But  the  brethren  immediately  sent 
away,  in  the  night,  Paul  and  Silas 
to  Beroea ;  who,  being  arrived, 
went  away  into  the  synagogue  of 

11  the  Jews.  And  these  were  more 
noble  than  those  in  Thessalonica, 
receiving  '^  the  word  with  aU  readi- 
ness of  mind,  daily  searching  the 
scriptures  if  these  things  were  so. 

12  Therefore  many  from  among  them 
believed,  and  of  Grecian  women 
of  the  upper  classes  and  men  not 

13  a  few.  But  when  the  Jews  from 
Thessalonica  knew  that  the  word 
of  God  was  announced  in  Beroea 
also  by  Paul,  they  came''  there 

1^  also,  stirring  up  the  crowds.  And 
then  immediately  the  brethren  sent 
away  Paul  to  go  as  ^  to  the  sea ; 
but   Silas   and  Timotheus    abode 

15  there.  But  they  that  conducted 
Paul  brought  him  as  far  as  Athens ; 


d  Or  '  came  stirring  up  there  also.'  So 
Alford  after  Meyer ;  but  it  seems  to  me 
rather  forced.  Vul.,  Bengel,  Diodati  have 
it  as  in  text.     So  Beza  and  the  Dutch. 

e  The  use  of  'as '  here  is  not  of  semblance 
of  anything,  but  of  purpose  or  intention. 
See  Win.  702,  sec.  67. 


ACTS  xvn. 


and,  having  received  a  command- 
ment to  Silas  and  Timotheus,  that 
they  should  come  to  him  as  quick 
as  possible,  they  departed. 
1^  But  in  Athens,  while  Paul  was 
waiting  for  them,  his  spirit  was 
painfully  excited  in  him  seeing  the 

17  city  given  up  to  idolatry.  He  rea- 
soned therefore  in  the  synagogue 
with  the  Jews,  and  those  who 
worshipped,  and  in  the  market- 
place every  day  with  those  he  met 

18  with.  But  some  also^  of  the  Epi- 
curean and  Stoic  philosophers  at- 
tacked him.  And  some  said,  What 
would  this  chatterer  say?  and 
some,  He  seems  to  be  an  announ- 
cer of  foreign  demons,  because 
he  announced  the  glad  tidings 
of  Jesus  and  the  resurrection  to 

1^  them.  And  having  taken  hold  on 
him  they  brought  [him]  to  Areopa- 
gus,^ saying,  Might  we  know  what 
this  new  doctrine  which  is  spoken 

20  by  thee  [is]  ?  For  thou  bringest 
certain  strange  things  to  our  ears. 
We  wish  therefore  to  know  what 

21  these  things  may  mean.  Now  all 
[the]  Athenians  and  the  strangers 
sojourning  there  spent  their  time 
in  nothing  else  than  to  tell  and  to 

22  hear  the  news.  And  Paul  stand- 
ing in  the  midst  of  Areopagus^ 
said,  Athenians,^  in  every  way  I 
see  you  given  up  to  demon  wor- 

23  ship ;  for,  passing  through  and 
beholding  your  shrines,  I  found 
also  an  altar  on  which  was  in- 
scribed,   To    the  unknown  God. 


<•  T.  R.  omits  '  also.' 

e  Or  'the  hill  of  Mars' 

'  Literally  'men  Athenians.'  The  in- 
troduction of  'men'  in  these  passages  is 
not  merely  a  Hebraism.  It  is  the  accus- 
tomed oratorical  address  in  Greek. 


Whom?  therefore  ye  reverence, 
not  knowing  [him] ,  him  /announce 

2*  to  you.  The  God  who  has  made  the 
world  and  all  things  which  are  in 
it,  he  being  Lord  of  heaven  and 
earth,  does  not  dwell  in  temples 

25  made  with  hands,  nor  is  served  by 
men's  hands  as  needing  some- 
thing, himself  giving  to  all  life  and 

28  breath  and  ^  all  things ;  and  has 
made  of  one  blood  every  nation  of 
men  to  dwell  upon  the  whole  face 
of  the  earth,  having  determined 
ordained'   times    and   the    boun- 

27  daries  of  their  dwelling,  that  they 
might  seek  God  ;  J  if  indeed  they 
might  feel  after  him  and  find  him, 
although  he  is  not  far  from  each 

28  one  of  us  ;  for  in  him  we  live  and 
move  and  exist ;  as  also  some  of 
the  poets  amongst  you  hav*  said, 
For    we    are  also   his  offspring. 

29  Being  therefore  [the]  offspring  of 
God,  we  ought  not  to  think  that 
which  is  divine  to  be  like  gold  or 
silver  or  stone,  [the]  graven  form 

30  of  man's  art  and  imagination.  God 
therefore  having  overlooked  the 
times  of  ignorance,  now  enjoins 
men  that  they  should  all''  every- 

31  where  repent,  because  he  has  set 
a  day  in  which  he  is  going  to  judge 
the  habitable  earth  in  righteous- 
ness by  [the]  man  whom  he  has 
appointed,  giving  the  proof  [of  it] 
to  all  [in]  having  raised  him  from 

32  among  [the]  dead.  And  when  they 
heard  [of  the]  resurrection  of  [the] 
dead,  some  mocked,  and  some  said. 


R  Many  read  '  what,'  and  'that' 
^  B  has  »cai  to.  ndvTa. 
>  T.  R.  reads  *  fore-arranged.' 
i   T.  K  reads  '  the  Lord.' 
^  T. R.  reads  'all  men  everywhere  to 
repent' 


ACTS  XVn,  XVIII. 


We  will  hear  thee  again  concern- 
s' ing  this.    '  Thus  Paul  went  out  of 
3*  their  midst.    But  some  men  join- 
ing themselves  to  him  believed; 
among  whom  also  was  Dionysius 
the  Areopagite,  and  a  woman  by 
name  Damaris,  and  others  with 
them. 
XVIII.     And    after  these  things, 
having  left  Athens,  he «»  came  to 

2  Corinth ;  and  finding  a  certain  Jew 
by  name  Aquila,  of  Pontus  by 
race,  just  come  from  Italy,  and 
Priscilla  his  wife,  (because  Clau- 
dius had  ordered  all  the  Jews  to 

3  leave  Rome,)  came  to  them,  and 
because  they  were  of  the  same 
trade  abode  with  them,  and 
wrought.      For  they  were   tent- 

*  makers  by  trade.  And  he  rea- 
soned in  the  synagogue  every 
sabbath,  and  persuaded  Jews  and 

5  Greeks.  And  when  both  SUas 
and  Timotheus  came  down  from 
Macedonia,  Paul  was  pressed"  in 
respect  of  the  word,"  testifying 
to  the  Jews  that  Jesus  was  the 

*  Christ.P  But  as  they  opposed  and 
spoke  injuriously,  he  shook  his 
clothes,  and  said  to  them.  Your 
blood  be  upon  your  own  head :  I 
[am]  pure ;  i  from  henceforth  I  will 

7  go  to  the  nations.  And  departing 
thence  he  came  to  the  house  of  a 
certain  man,  by  name  Justus,  who 
worshipped  God,  whose  house  ad- 

8  joined  the  synagogue.  But  Cris- 
pus  the  ruler  of  the  synagogue 
believed  in  the  Lord  with  aU  his 


I  T.B.  adds  'and.' 

m  T.  E.  reads  '  Paul.' 

n  Or  '  earnestly  occupied  with.' 

°  T.  R.  reads  '  in  spirit.' 

P  This  is  feeble,  but  I  know  not  how 
else  to  put  it  It  is  '  the  Christ,  Jesus  ;' 
i.e.,  that  the  Christ  was  really  come,  and 


house ;  and  many  of  the  Corin- 
thians hearing,  believed,  and  were 
*  baptized.  And  the  Lord  said  by 
vision  in  [the]  night  to  Paul, 
Fear  not,  but  speak  and  be  not 
1^  silent ;  because  I  am  with  thee, 
and  no  one  shall  set  upon  thee  to 
injure  thee  ;  because  I  have  much 

11  people  in  this  city.  And  he  re- 
mained there  a  year  and  six 
months,  teaching  among  them  the 

12  word  of  God.  But  when  Gullio 
was  proconsul  of  Achaia,  the  Jews 
with  one  consent  rose  against 
Paul  and  led  him  to  the  judgment 

13  seat,  saying,  This  [man]  persuades 
men  to  worship  God  contrary  to 

1*  the  law.  But  as  Paul  was  going  to 
open  his  mouth,  GaUio  said  to  the 
Jews,  If  indeed  it  was  some  wrong 
or  wicked  criminality,  O  Jews,  of 
reason  I  should  have  borne  with 

15  you  ;  but  if  it  be  questions '  about 
words,  and  names,  and  the  law 
that  ye  have,  see  to  it  your- 
selves ;  for  I  do  not  intend  to  be 

1^  judge  of  these  things.  And  he 
drove  them   from  the  judgment 

17  seat.  And  having  aU»  laid  hold 
on  Sosthenes  the  ruler  of  the 
synagogue,  they  beat  him  before 
the  judgment  seat.  And  Gallio 
troubled  himself  about  none   of 

18  these  things.  And  Paul,  having 
yet  stayed  there  many  days,  took 
leave  of  the  brethren  and  sailed 
thence  to  Syria,  and  with  him 
Priscilla  and  Aquila,  having  shorn 
his  head  in  Cenchrea,  for  he  had 

that  Jesus  was  he.  However  most  of  the 
best  MSS  read  it  as  in  text,  as  k,  B,  A,  D. 
C  is  here  wanting. 

q  Or  '  /,  pure  [from  it]  from  henceforth, 
will  go  to  the  nations.' 

r  T.  R.  reads  '  a  question.' 

«  T.  R  reads  'all  the  Greeks  having.' 


ACTS  XVni,  XIX. 


18  a  vow :  and  he  arrived  at  Ephe- 
8US,  and  left  them  there.  But 
entering  himself  into  the  syna- 
gogue he  reasoned  with  the  Jews. 

20  And  when  they  asked  him  that  he 
would  remain  for  a  longer  time 

21  with  them  *  he  did  not  accede,  but 
bade  them  farewell,  saying,  I  must 
by  all  means  keep  the  coming  feast 
at  Jerusalem  ;  '  I  will  return  to  you 
again  if  God  will :  and  he  sailed 

22  away  from  Ephesus.  And  landing 
at  Caesarea,  and  having  gone  up 
and    saluted    the    assembly,    he 

23  went  down  to  Antioch.  And 
having  stayed  [there]  some  time, 
he  went  forth,  passing  in  order 
through  the  country  of  Galatia 
and  Phrygia,  establishing  ail  the 
disciples. 

24  But  a  certain  Jew,  Apollos  by 
name,  an  Alexandrian  by  race,  an 
eloquent  man,  who  was  mighty  in 
the  scriptures,  arrived  at  Ephe- 

25  sus.  He  was  instructed  in  the 
way  of  the  Lord,  and  being  fervent 
in  his  spirit,  he  spoke  and  taught 
exactly  the  things  concerning 
Jesus,'  knowing  only  the  baptism 

26  of  John.  And  he  began  to  speak 
boldly  in  the  synagogrue.  And 
Aquila  and  PrisciUa,  having  heard 
him,  took  him  to  [them]  and  un- 
folded to  him  the  way  of  God  more 

27  exactly.  And  when  he  purposed 
to  go  into  Achaia,  the  brethren 
wrote  to  the  disciples  engaging 
them  to  receive  him,  who,  being 
come,  contributed  "  much  to  those 


"8  who  believed  through  grace.  For 
he  with  great  strength  convinced 
the  Jews  publicly,  shewing  by  the 
scriptures  that  Jesus  was  the 
Christ. 

XIX.  And  it  came  to  pass,  while 
Apollos  was  at  Corinth,  Paul, 
having  passed  through  the  upper 
districts,  came  to  Ephesus,  and 

2  having  found  certain  disciples,  he 
said  to  them.  Did  ye  receive  [the] 
Holy  Spirit  when  ye  had  believed  ? 
And  they  [said]  ^  to  him,  We  did 
not  even  hear  if  [the]  Holy  Spirit 

3  was  [come].  And  he  8aid,y  To 
what  then  were  ye  baptized  ?  And 
they  said.  To  the  baptism  of  John. 

"*  And  Paul  said,  John  indeed  bap- 
tized [with]  the  baptism  of  repen- 
tance, saying  to  the  people  that 
they  should  believe  on  him  that 
was  coming  after  him,  that  is,  on^ 

5  Jesus.  And  when  they  heard  that, 
they  were  baptized  to  the  name  of 

8  the  Lord  Jesus.  And  Paul  having 
laid  [his]  hands  on  them,  the  Holy 
Spirit  came  upon  them,  and  they 
spoke  with  tongues  and  prophe- 

7  sied.    And  aU  the  men  were  about 

8  twelve.  And  entering  into  the 
synagogue,  he  spoke  boldly  dur- 
ing three  months,  reasoning  and 
persuading  the  things  concerning 

9  the  kingdom  of  God.  But  when 
some  were  hardened  and  disbe- 
lieved, speaking  evil  of  the  way 
before  the  multitude,  he  left  them 
and  separated  the  disciples,  reason- 
ing daily  in  the  school  of*  Tyraii- 


•  The  addition  of  '  with  them'  is  doubt- 
ful 

»  T.E.  adds  'but.' 

»  T.  R.  reads  '  the  Lord.' 

"  It  may  be  'contributed  much  through 
grace  to  those  who  believed ;'  but  1  doubt 


it  is  the  sense. 
»  T. E.  has  'said'  in  text 
7  T.E.  adds  *  to  them.' 
»  T.  R.  adds  'the  Christ.' 
»  T.  R.  reads  '  a  certain.' 


ACTS  XIX. 


1**  nus.  And  this  took  place  for 
two  years,  so  that  all  that  in- 
habited Asia  heard  the  word  of 
the  Lord,"'  both  Jews  and  Greeks. 

11  And   God    wrought    no   ordinary 

12  miracles  by  the  hands  of  Paul,  so 
that  even  napkins  or  aprons  were 
brought  from  his  body^  [and  put] 
upon  the  sick,  and  the  diseases 
left  them,  and  the  wicked  spirits 

1**  went  out."*  And  certain  of  the 
Jewish  exorcists,  who  went  about, 
took  in  hand  to  call  upon  those 
who  had  wicked  spirits  the  name 
of  the  Lord  Jesus,  saying,  I^  ad- 
jure you   by  Jesus,   whom  Paul 

1*  preaches.  And  there  were  certain 
[men],  seven  sons  of  Sceva,  Jewish 
high  priest,  who  were  doing  this. 

15  But  the  wicked  spirit  answering 
said,  Jesus  I  know,  and  Paul  I 
am  acquainted  with  ;  but  ye,  who 

18  are  ye  ?  And  the  man  in  whom 
the  wicked  spirit  was  leaped  f  upon 
them,  and  having  mastered  both,g 
prevailed  against  them,  so  that 
they  fled  out  of  that  house  naked 

17  and  wounded.  And  this  became 
known  to  all,  both  Jews  and 
Greeks,  who  inhabited  Ephesus, 
and  fear  fell  upon  all  of  them,  and 
the  name  of  the  Lord  Jesus  was 

18  magnified.  And  many  of  those 
that  believed  came  confessing  and 

18  declaring  their  deeds.  And  many 
of  those  that  practised  curious 
arts  brought  their  books  [of 
charms]  and  burnt  them  before 
all.  And  they  reckoned  up  the 
prices  of  them,  and  found  it  fifty 

20  thousand  pieces  of  silver.    Thus 


b  T.  R.  adds  '  Jesus.' 

<=  Or  '  skin,'  surface  of  his  body. 

d  T.  E.  adds  '  from  them.' 

«  T.  R.  reads,  '  we  adj  ure.' 


with  might  the  word  of  the  Lord 
increased  and  prevailed. 

21  And  when  these  things  were  ful- 
filled, Paul  purposed  in  his  spirit 
to  go  to  Jerusalem,  passing  through 
Macedonia  and  Achaia,  saying, 
After  I  have  been  there  I  must  see 

22  Rome  also.  And  having  sent  into 
Macedonia  two  of  those  minister- 
ing to  him,  Timotheus  and  Erastus, 
he  remained  himself  awhile  in  Asia. 

23  And  there  took  place  at  that  time 
no  small  disturbance  about  the 

2*  way.  For  a  certain  [man]  by  name 
Demetrius,  a  silver  beater,  making 
silver  temples  of  Artemis  ^  brought 

25  no  small  gain  to  the  artisans ;  whom 
having  brought  together,  and  those 
who  wrought  in  such  things,  he 
said.  Men,  ye  know  that  our  well- 

26  living  arises  from  this  work,  and 
ye  see  and  hear  that  this  Paul  has 
persuaded  and  turned  away  a 
great  crowd,  not  only  of  Ephesus, 
but  almost  of  all  Asia,  saying  that 
they  are  no  gods  which  are  made 

27  with  hands.  Now  not  only  there 
is  danger  for  us  that  our  busi- 
ness come  into  discredit,  but  also 
that  the  temple  of  the  great  god- 
dess Artemis  be  counted  for  no- 
thing, and  that  her  greatness 
should  be  destroyed  whom  the 
whole    of    Asia    and    the    world 

28  reveres.  And  having  heard  [this], 
and  being  filled  with  rage,  they 
cried  out,  saying,  Great  [is]  Arte- 

29  mis  of  the  Ephesians.  And  the 
whole  •  city  was  filled  with  confu- 
sion, and  they  rushed  with  one 
accord    to   the    theatre,    having 

f  Literally  '  leaping.' 
s  T.E.  reads  'them.' 
^  Or  'Diana.' 
i  '  Whole' is  doubtful 


ACTS  XIX,  XX. 


seized  and  carried  off  with  [them] 
Gaius  and  Aristarchus,  Mace- 
donians, fellow-travellers  of  Paul. 

30  But  Paul  intending  to  go  in  to  the 
people,  the  disciples  suffered  him 

31  not ;  and  some  of  the  asiarchs '' 
also,  who  were  his  friends,  sent 
to  him  and  urged  him  not  to  throw 

32  himself  into  the  theatre.  Different 
persons  therefore  cried  out  some 
different  thing  ;  for  the  assembly- 
was  tumultuous,  and  the  most  did 
not  know  for  what  cause  they  had 

33  come  together.  But  from  among 
the  crowd  they  put  forward 
Alexander,  the  Jews  pushing  him 
forward.  And  Alexander,  beckon- 
ing with  his   hand,   would  have 

3^  made  a  defence  to  the  people.  But, 
recognizing  that  he  was  a  Jew, 
there  was  one  cry  from  all,  shout- 
ing for  about  two  hours,  Great 
[is]    Artemis  of  the    Ephesians. 

35  And  the  townclerk,  having  quieted 
the  crowd,  said,'  Ephesians,"  what 
man  is  there  then  who  does  not 
know  that  the  city  of  the  Ephe- 
sians is  temple-keeper  of  Artemis 
the  great,"  and  of  the  [image] 
which  fell   down  from  heaven  ? » 

36  These  things  therefore  being  un- 
deniable, it  is  necessary  that  ye 
should  be  calm  and  do  nothing 

37  headlong.  For  ye  have  brought 
these  men,  [who  are]  neither 
temple  plunderers,  nor  speak  in- 

38  juriously  of  your?  goddess.  If 
therefore  Demetrius  and  the 
artisans  who  [are]  with  him  have 
a    matter  against    any  one,  the 


courts  are  being  held,  and  there 
are  proconsuls :  let  them  accuse 

39  one  another.  But  if  ye  inquire 
anything  concerning  other  mat- 
ters, it    will   be    settled   in  the 

^  regular  assembly.  For  also  we 
are  in  danger  to  be  put  in  accusa- 
tion for  sedition  for  this  [affair] 
of  to-day,  no  cause  existing  in 
reference  to  which  we  shall  be 
able  to  give  a  reason  for  this  con- 

41  course.  And  having  said  these 
things,  he  dismissed  the  assembly. 

XX.  But  after  the  tumult  had 
ceased,  Paul  having  called  the 
disciples  to  [him]  i  and  embraced 
[them],    went    away    to    go    to 

2  Macedonia.  And  having  passed 
through  those  parts,  and  having 
exhorted   them  with   much    dis- 

3  course,  he  came  to  Greece.  And 
having  spent  three  months  [there], 
a  treacherous  plot  against  him 
having  been  set  on  foot  by  the 
Jews  as  he  was  going  to  sail  to 
Syria,  the  resolution  was  adopted 
of  returning  through  Macedonia. 

*And  there  accompanied  him  as 
far  as  Asia,  Sopater,  [son]  of 
Pyrrhus,''  a  Beroean  ;  and  of  Thes- 
salonians  Aristarchus  and  Secun- 
dus  and  Gaius,  and  Timotheus  of 
Derbe,  and  of  Asia  Tychicus  and 

5  Trophimus.     These  going  before 

6  waited  for  us  in  Troas ;  but  we 
sailed  away  from  Philippi  after 
the  days  of  unleavened  bread, 
and  we  came  to  them  to  Troas  in 
five  days,  where  we  spent  seven 

7  days.    And  the  first  day  of  the 


k  Honoi-ary  mag^istrdtes,  of  the  princi- 
pal persons  of  the  province,  specially 
charged  with  the  public  festivals. 

'    Literally  '  says.' 

™  Literally  '  men  Epliesians.' 


n  T.B.  reads '  the  great  goddess  Artemis.' 

o  Or  'Jupiter.' 

p  Some  read  '  our.' 

q  Some  add  'and  exhorted.' 

r  T.  R  omits  '  son  of  Pyrrhus.' 


ACTS  XX. 


week,  we*  being  assembled  to 
break  bread,  Paul  discoursed  to 
them,  about  to  depart  on  the 
morrow.    And  he  prolonged  the 

8  discourse  till  midnight.  And  there 
were  many  lights  in  the  upper 
room  where  we '  were  assembled. 

*  And  a  certain  youth,  by  name 
Eutychus,  sitting  at  the  window- 
opening,  overpowered"  by  deep 
sleep  while  Paul  discoursed  very 
much  at  length,  having  been  over- 
powered by  the  sleep,^  fell  from 
the  third  story  down  to  the  bot- 
^^  tom,  and  was  taken  up  dead.  But 
Paul  descending  fell  upon  him, 
and  enfolding  [him]  [in his  arms], 
said.  Be  not  troubled,  for  his  Hfe" 

11  is  in  him.  And  having  gone  up, 
and  having  broken  the  '^  bread,  and 
eaten,  and  having  long  spoken  y 
until  daybreak,  so  he  went  away, 

12  And  they  brought  [away]  the  boy 
aKve,  and  were  no  little  comforted. 

13  And  we,  having  gone  before  on 
board  ship,  sailed  off  to  Assos, 
going  to  take  in  Paul  there ;  for 
so  he  had    directed,   he  himself 

1*  being  about  to  go  on  foot.  And 
when  he  met  with  us  at  Assos, 
having  taken  him  on  board  we 

15  came  to  Mitylene :  and  having 
sailed  thence,  on  the  morrow  ar- 
rived opposite  Chios,  and  the  next 
day  put  in  at  Samos  ;  and  having 
stayed  at   Trogyllium,   the   next 

16  day  we  came  to  Miletus  :  for  Paul 
thought  it  desirable  to  sail  by 
Ephesus,  so  that  he  might  not  be 
made  to  spend  time  in  Asia ;  for 


"  T.  R.  reads  '  the  disciples.' 

t  T.  R.  reads  '  they.' 

"  Karaite pofxevoi;,  in  the  act  of  being  so, 

'  KaTevexOeii,  had  been  already, 

"  Or  '  soul.' 

«  T,  R.  omits  '  the.' 


he  hastened,  if  it  was  possible  for 
him,  to  be  the  day  of  Pentecost 

17  at  Jerusalem.  But  from  Miletus 
having  sent  to  Ephesus,  he  called 
over   [to  him]  the  elders  of  the 

18  assembly.  And  when  they  were 
come  to  him,  he  said  to  them,  Te 
know  how  I  was  with  you  all  the 
time  from  the  first  day  that  I 

1^  arrived  in  Asia,  serving  the  Lord 
with  all  lowliness,  and''  tears,  and 
temptations  which  happened  to 
me  through  the  plots  of  the  Jews ; 

-•^  how  I  held  back  nothing  of  what 
is  profitable,  so  as  not  to  announce 
[it]  to  you,  and  to  teach  you  pub- 

21  Kcly  and  in  every  house,  testifying 
both  to  Jews  and  Greeks,  repent- 
ance towards  God  and  faith  to- 

22  wards  our  Lord  Jesus  Christ.  And 
now,  behold,  bound  in  my  spirit 
I  go  to  Jerusalem,  not  knowing 
what  things   shall  happen  to  me 

23  in  it ;  only  that  the  Holy  Spirit 
testifies  to  me*  in  every  city, 
saying  that   bonds   and  tribula- 

24  tions  await  me.  But  I  make  no 
account  of  my  life  [as]  dear  to 
myself,  so  that  I  may  finish  my 
course  with  joy,*'  and  the  ministry 
which  I  have  received  of  the  Lord 
Jesus  to  testify  the  glad  tidings 

25  of  the  grace  of  God.  And  now, 
behold,  I  know  that  ye  all,  among 
whom  I  have  gone  about  preach- 
ing the  kingdom  of  God,*^  shall  see 

26  my  face  no  more.  Wherefore  I 
witness  to  you  this  day,  that  Jam 

27  clean  from  the  blood  of  all,  for  I 
have  not  shrunk  from  announcing 


y  Or  '  conversed.' 
«  T.  R.  adds  '  many.' 
a  T.  R.  omits  'to  me.' 
b  Many  omit  'with  joy.' 
c  Many  omit  '  of  God.' 


ACTS  XX. 


to  you  all  the  counsel  of  God. 
'8  Take  heed  therefore  to  yourselves 
and  to  all  the  flock,  wherein  the 
Holy  Spirit  has  set  you  as  over- 
seers, to  shepherd  the  assembly 
of  God,  which  he  has  purchased 

29  with  the  blood  of  his  own.'*  For  I 
know  this,*  that  there  will  come 
in  among'st  you  after  my  depar- 
ture grievous  wolves,  not  sparing 

30  the  flock  ;  and  from  among  your 
own  selves  shall  rise  up  men 
speaking  perverted  things  to  draw 
away    the    disciples  after  them. 

31  Wherefore  watch,  remembering 
that  for  three  years,  night  and 
day,  I  ceased  not  admonishing 
each    one    [of    you]    with   tears. 

32  And  now  I  commit  you  ^  to  God, 
and  to  the  word  of    his    grace, 

^  I  am  fully  satisfied  that  this  is  the 
right  tianslati  n.  To  make  it  a  question 
of  the  divinity  of  Christ  (which  I  hold  to 
be  of  the  foundation  of  Christianitj')  is 
simply  absurd.  Wetsteiii,  Griesb.,  Lach., 
Tigch.,  Meyer,  De  Wette,  Altbrd,  have 
Kvpi'ov  (i.e.,  Lord),  not  God  at  all,  follow- 
ing A.  C,  D,  E,  and  a  host  of  other  JISS. 
Marthsei  has  Kvpt'ov  koI  @eov,  with  all  the 
Russian  MSS.  B  and  s  have  ©eov ;  others 
Xpio-ToO.  I  am  persuaded  that  the  read- 
ing is  &eov  and  has  been  tampered  with 
because  of  the  difficulty  of  the  phrase. 
Aia  TOW  ai'jLiaTO?  rot)  iSiov  is  generally  re- 
ceived. Further,  Athanasius,  iiarticularly 
in  his  second  letter  to  Apollinarius,  con- 
demns all  such  language  as  'the  blood  of 
God  '  as  doctrinaliy  false  and  the  boldness 
of  tlie  Arians — used  by  them  because  they 
did  not  believe  in  the  true  divinity  of 
Jesus,  declaring  scripture  does  not  speak 
60.  God  could  not  be  said  to  die  or  suffer; 
nor  flowing  of  blood  be  applied  to  him. 
In  one  place  you  have,  The  scriptures  have 
nowhere  taught  alfxa  ©eoO  6ixa  crapKo^. 
The  old  editions  had  6ia  crap/cos.  The 
latter  is  the  form  of  all  the  language  of 
Athanasius.  At  any  rate,  it  is  in  Acts 
XX.,  if  at  all,  Si'xa  a-apjcos.  On  the  other 
hand,  Chrysostom  has  ©eou  and  tow  iSiov 
oiVo-Tos.  iHis  comment  on  it  is  general; 
only  we  have  the  evidence  that  already 
the  false  reading  had  crept  in,  for  roi) 
lii'ov  aiju,aTos  is  not  received  as  genuine. 


which  is  able  to  build  you  up  and 
give  to  you  an  inheritance  among 

33  all  the  sanctified.  I  have  coveted 
[the]  silver  or  gold  or  clothing  of 

34  no  one.  e  Yourselves  know  that 
these  hands  have  ministered  to 
my  wants  and  to  those  who  were 

35  with  me.  I  have  shewed  you  all 
things,  that  thus  labouring  we 
ought  to  come  in  aid  of  the  weak, 
and  to  remember  the  words  of  the 
Lord  Jesus,  that  he  himself  said. 
It  is  more  blessed  to  give  than  to 
receive. 

38  And  having  said  these  things 
he  knelt  down  and  prayed  with 

37  them  all.  And  they  all  wept  sore  ; 
and  falling  upon  the  neck  of  Paul 

38  they  ardently  kissed*"  him,  specially 
pained  by  the  word  which  he  had 

Quotations  from  the  Fathers  will  be  found 
in  AVetstein  in  loco.  Heb.  ix.  12,  xiii.  12, 
and  even  Chrys.,  as  far  as  they  go,  shew 
what  the  more  natural  fonoa  of  '  his  own 
blood'  would  be  in  Greek.  It  has  been 
questioned  whether  16109  can  be  so  used  in 
t!ie  singular.  But  we  have  it  in  John's 
Gospel,  chap.  xv.  19.  It  is  used  in  the 
neuter  singular  for  material  things,  Acts 
iv.  32.  The  torturing  the  passage,  as  we 
find  it  in  the  manuscripts,  I  believe  arose 
from  their  not  seeing  the  sense  I  have 
given  to  it  here,  a  touching  expression  of 
the  love  of  God.  The  use  of  the  neuter 
singular  in  Jolm  is  common  with  Tras  in 
this  way.  At  any  rate,  it  is  strange  to 
found  an  argument  for  the  divinity  of 
Christ  on  a  passage  where  0eov  is  rejected 
by  almost  all  important  editions,  founding 
it  on  an  expression  which  Athanasius 
declares  to  be  nowhere  found  in  scripture, 
and  only  used  by  Arians  because  they  do 
not  believe  in  the  divinity  of  Christ.  The 
subject  is  treated  in  the  second  book 
against  ApoUinaiius  :  in  particular  in 
sections  xii.—xiv.,  p.  758.  Benedict,  ed., 
1777,  vol.  i.,  part  2. 
e  Some  read  simply  '  I  know  that.' 
<■  T.  R.  and  many  add  'brethren.' 
K  T.E.  adds  'but.'  or  'aud,'6e,  which 
even  so  is  better  left  out  in  English. 

h  Karf^iKovy,  elsewhere  'covered  with 
kisses.' 


ACTS  XX,  XXI. 


said,  that  they  would  no  more  see 
his  face.  And  they  went  down 
with  him  to  the  ship. 
XXI.  And  when,  having  got  away  ■ 
from  them,  we  at  last  sailed  away, 
we  came  by  a  direct  course  to  Cos, 
and  on  the  morrow  to  Rhodes,  and 

2  thence  to  Patara.  And  having 
found  a  ship  passing  over  into 
Phoenicia,  we  went  on  board  and 

3  sailed;  and  having  sighted  Cyprus, 
and  left  it  on  the  left  hand,  we  sailed 
to  Syria,  and  made  the  land  at  Tyre, 
for  thereathe  ship  was  to  discharge 

^  her  cargo.  And  having  found  out 
the  disciples,  we  remained  there 
seven  days ;  who  said  to  Paul  by  the 
Spirit  not  to  go  up  to  Jerusalem. 

5  But  when  we  had  completed  the 
days,  we  set  out  and  took  our 
journey,  all  of  them  accompany- 
ing us,  with  wives  and  children, 
till  [we  were]  out  of  the  city.  And 
kneeling  down  upon  the  shore  we 

^  prayed.  And  having  embraced  one 
another,  we  went  on  board  ship, 

7  and  they  returned  home.  And 
we,  having  completed  the  voyage, 
arrived  from  Tyre  at  Ptolemais, 
and  having  saluted  the  brethren 
we  remained  one  day  with  them. 

8  And  leaving  on  the  morrow,^  we 
cametoCsesarea;  and  entering  into 
the  house  of  Philip  the  evangelist, 
who  was  of  the  seven,  we  abode 

9  with  him.  Now  this  man  had  four 
virgin  daughters  who  prophesied. 

10  And  as  we  stayed  there  many  days, 
a  certain  man,  by  name  Agabus,  a 
prophet,  came  down  from  Judaea, 


i  There  is  aTi  expression  of  effort  in  the 
Greek  word  :  '  torn  ourselves'  may  be  too 
strong.  Chrys.  remarks  that  it  implies 
jBtai/,  'force.' 

k  T.E.  adds  'Paul,  and  we  that  were 


11  and  coming  to  us  and  taking  the 
girdle  of  Paul,  and  having  bound 
his  own  hands  and  feet,  said,  Thus 
saith  the  Holy  Spirit,  The  man 
whose  this  girdle  is  shall  the  Jews 
thus  bind  in  Jerusalem,  and  deliver 
him  up  into  the  hands   of    [the] 

12  Gentiles.  And  when  we  heard 
these  things,  both  we  and  those 
of  the  place  besought  [him]  not 

13  to  go  up  to  Jerusalem.  But  Paul 
answered,  What  do  ye,  weeping 
and  breaking  my  heart  ?  for  I  am 
ready  not  only  to  be  bound  but 
also  to  die  at  Jerusalem  for  the 

1*  name  of  the  Lord  Jesus.  And 
when  he  would  not  be  persuaded, 
we  were  silent,  saying.  The  wiU 

15  of  the  Lord  be  done.  And  after 
these  days,  having  got  our  effects 
ready,  we  went  up  to  Jerusalem. 

16  And  [some]  of  the  disciples  from 
Csesarea  went  with  us,  bringing 
[with  them]  a  certain  Mnason,  a 
Cyprian,  an  old  disciple  with  whom 

17  we  were  to  lodge.'  And  when  we 
were   arrived   at   Jerusalem   the 

IS  brethren  gladly  received  us.  And 
on  the  morrow  Paul  went  in  with 
us  to  James,  and  all  the  elders 

19  came  there.  And  having  saluted 
them,  he  related  one  by  one  the 
things  which  God  had  wrought 
among  the  nations  by  his  ministry. 

-0  And  they  having  heard  [it]  glorified 
God,™  and  said  to  him.  Thou  seest, 
brother,  how  many  myriads  there 
are  of  the  Jews  who  have  believed, 

'-1  and  all  are  zealous  of  the  law.  And 
they  have  been  informed  concern- 

with  him.' 

'  Or  '  to  bring  us  to  a  certain  Mnason,  a 
Cyprian,  an  old  disciple  with  whom.' 

™  T.  K.  reads  '  the  Lord.' 


ACTS  XXI. 


ing  thee  that  thou  teachest  all  the 
Jews  among  the  nations  apostasy 
from  Moses,  saying  that  they 
should  not  circumcise  their  chil- 
dren, nor  walk  in  the   customs. 

22  What  is  it  then?  a  multitude 
must  necessarily  come  together ; 
for  they  will  hear  that  thou  art 

23  come.  This  do  therefore  that  we 
say  to  thee  :  We  have  four  men 

24  who  have  a  vow  on  them ;  take 
these  and  be  purified  with  them, 
and  pay  their  expenses,  that  they 
may  have  their  heads  shaved ; 
and  all  will"  know  that  nothing 
is  [true]  of  which  they  have  been 
informed  about  thee ;  but  that 
thou  thyself  also  walkest  orderly, 

23  keeping  the  law.  But  concern- 
ing [those  of]  the  nations  who 
have  believed,  we  have  written, 
deciding  that  they  should  observe 
no  such  thing,  only  to  keep  them- 
selves from  things  offered  to  idols, 
and  from  blood,  and  from  things 
strangled,  and  from  fornication. 

2«  Then  Paul  taking  the  men,  on  the 
next  day,  having  been  purified," 
entered  with  them  into  the  temple, 
signifying  the  time  the  days  of  the 
purification  would  be  f  ulfilled,until 
the  offering  was  offered  for  every 

27  one  of  them.  And  when  the  seven 
days  were  nearly  completed,  the 
Jews  from  Asia,  having  seen  him 
in  the  temple,  set  all  the  crowd 
in  a  tumult,  and  laid  hands  upon 

28  him,  crying,P  Israelites,  help  !  this 
is  the  man  who  teaches  all  every- 
where against  the  people,  and  the 
law,  and  this  place,  and  has  brought 
Greeks  too  into  the  temple,  and 

2*  profaned  this   holy  place.      For 


n  T.  E.  reads  '  may.' 

o  Or  '  purified  with  them,  entered.' 


they  had  before  seen  Trophimus 
the  Ephesian  with  him  in  the  city, 
whom  they  supposed  that  Paul  had 

30  brought  into  the  temple.  And  the 
whole  city  was  moved,  and  there 
was  a  concourse  of  the  people ;  and 
having  laid  hold  on  Paul  they  drew 
him  out  of  the  temple,  and  imme- 

31  diately  the  doors  were  shut.  And 
as  they  were  seeking  to  kill  him, 
a  representation  came  to  the  chili- 
arch  of  the  band  that  the  whole 

32  of  Jerusalem  was  in  a  tumult ; 
who,  taking  with  him  immediately 
soldiers  and  centurions,  ran  down 
upon  them.  But  they,  seeing  the 
chiliarch  and  the  soldiers,  ceased 

33  beating  Paul.  Then  the  chiliarch 
came  up  and  laid  hold  upon  him, 
and  commanded  him  to  be  bound 
with  two  chains,  and  inquired  who 
he   might  be    and  what  he  had 

34  done.  And  different  persons  cried 
a  different  thing  in  the  crowd. 
But  he,  not  being  able  to  know 
the  certainty  on  account  of  the 
uproar,   commanded    him    to    be 

35  brought  into  the  fortress.  But 
when  he  got  upon  the  stairs  it 
was  so  that  he  was  borne  by  the 
soldiers  on  account  of  the  violence 

3^  of  the  crowd.  For  the  multitude 
of    the    people   followed,   crying, 

37  Away  with  him.  But  as  he  was 
about  to  be  led  into  the  fortress, 
Paul  says  to  the  chiliarch.  Is  it 
allowed  me  to  say  something  to 
thee  ?     And  he  said,  Dost  thou 

38  know  Greek  ?  Thou  art  not  then 
that  Egyptian  who  before  these 
days  raised  a  sedition  and  led  out 
the   four  thousand   men    of    the 

30  assassins  ?    But  Paul  said,  I  am 


p  Literally  '  men  Israelites.' 


ACTS  XXI,  xxn. 


a  Jewi  of  Tarsus,  citizen  of  no 
insignificant  city  of  Cilicia,  and  I 
beseech  of  thee,  allow  me  to  speak 

^  to  the  people.  And  when  he  had 
allowed  him,  Paul,  standing  on 
the  stairs,  beckoned  with  his  hand 
to  the  people ;  and  a  great  silence 
having  been  made,  he  addressed 
them  in  the  Hebrew  tongue,  saying, 
(XXII.)  Brethren^  and  fathers, 
hear   my   defence   which   I   now 

2  make  to  you.  And  hearing  that 
he  addressed  them  in  the  Hebrew 
tongue,  they  kept  the  more  quiet ; 

*  and  he  says,  I  am  a  Jew,  born  in 
Tarsus  of  Cilicia,  but  brought  up 
in  this  city  at  the  feet  of  ^  Gamaliel, 
educated  according  to  [the]  exact- 
ness of  the  law  of  [our]  fathers, 
being  zealous  for  God,  as  ye  are 

*  all  this  day  ;  who  have  persecuted 
this  way  unto  death,  binding  and 
delivering    up    to    prisons    both 

5  men  and  women  ;  as  also  the  high 
priest  bears  me  witness,  and  all  the 
elderhood ;  from  whom  also,  having 
received  letters  to  the  brethren,  I 
went  to  Damascus  to  bring  those 
also  who  were  there,   bound,  to 

^  Jerusalem,  to  be  punished.  And 
it  came  to  pass,<^  as  I  was  journey- 
ing and  drawing  near  to  Damascus, 
that,  about  mid-day,  there  sud- 
denly shone  out  of  heaven  a  great 

7  light  round  about  me.  And  I  fell 
to  the  ground,  and  heard  a  voice 
saying   to    me,   Saul,   Saul,  why 

8  persecutest  thou  me  ?  And  I 
answered.  Who  art  thou.  Lord  ? 
And  he  said  to  me,  I  am  Jesus 
the  Nazaraean,  whom  thou  perse- 


1  Literally  '  a  man  a  Jew.' 
«■  Literally  '  Men  brethren.' 
«  Some   would   point  it  thus  :    '  city, 
educated  at  tbe  feet  of  Gamaliel  accord- 


*  cutest.  But  they  that  were  with 
me  beheld  the  light,  and  were  fiUed 
with  fear,  but  heard  not  the  voice 
of  him  that  was  speaking  to  me. 

10  And  I  said.  What  shaU  I  do.  Lord  ? 
And  the  Lord  said  to  me.  Rise  up 
and  go  to  Damascus,  and  there  it 
shall  be  told  thee  of  all  things 
which  it  is  appointed  thee  to  do. 

11  And  as  I  could  not  see,  through 
the  glory  of  that  light,  being  led 
by  the  hand  by  those  who  were 
with  me,   I  came  to  Damascus. 

12  And  a  certain  Ananias,  a  pious 
man  according  to  the  law,  borne 
witness  to  by  all  the  Jews  who 

13  dwelt  [there],  coming  to  me  and 
standing  by  me,  said  to  me, 
Brother  Saul,  receive  thy  sight. 
And  I,  in  the  same  hour,  received 

1*  my  sight  and  saw  him.  And  he 
said,  The  God  of  our  fathers  has 
chosen  thee  beforehand  to  know 
his  will,  and  to  see  the  just  one, 
and  to  hear  a  voice  out  of  his 

15  mouth ;  for  thou  shalt  be  a  witness 
for  him  to  all  men  of  what  thou 

16  hast  seen  and  heard.  And  now 
why  lingerest  thou  ?  Arise  and 
get  baptized,  and  have  thy  sins 
washed  away,  calling  on  his  name.^ 

17  And  it  came  to  pass'  when  I  had 
returned  to  Jerusalem,  and  as  I 
was  praying  in  the  temple,  that  I 

18  became  in  ecstasy,  and  saw  him 
saying  to  me,  Make  haste  and  go 
quickly  out  of  Jerusalem,  for  they 
will    not    receive  thy  testimony 

19  concerning  me.  And  I  said,  Lord, 
they  themselves  know  that  I  was 
imprisoning  and  beating  in  every 

ing  to,'  (fee.     It  comes  to  tbe  same. 

t  Literally  '  it  came  to  pass  to  me.'   But 
it  is  hardly  English. 

^  T.  R.  reads  '  on  the  name  of  the  Lord.' 


ACTS  xxn,  xxm. 


synagogue  those  that  believe  on 

20  thee ;  and  when  the  blood  of  thy 
witness  Stephen  was  shed,  I  also 
myself  was  standing  by  and  con- 
senting,'' and  kept  the  clothes  of 

21  them  who  killed  him.  And  he  said 
to  me.  Go,  for  I  will  send  thee  to 

22  the  nations  afar  off.  And  they 
heard  him  nntil  this  word,  and 
lifted  up  their  voice,  saying,  Away 
with  such  [a  one]  as  that  from 
the  earth,  for  it  was*  not  fit  he 

23  should  live.  And,  as  they  were 
crying,  and  throwing  away  their 
clothes,  and  casting  dust  into  the 

2*  air,  the  chiliarch  commanded  him 
to  be  brought  into  the  fortress, 
saying  that  he  should  be  examined 
by  scourging,  that  he  might  ascer- 
tain for  what  cause  they  cried  thus 

25  against  him.  But  as  they  stretched 
him  forward  with  the  thongs,  Paul 
said  to  the  centurion  who  stood 
[by],  Is  it  lawful  for  you  to  scourge 
a  man  [who  is]  a  Roman  and  un- 

26  condemned  ?  And  the  centurion, 
having  heard  it,  went  and  reported 
it  to  the  cliiliarch,  saying,  What>' 
art  thou  going  to  do  ?  for  this  man 

27  is  a  Roman.  And  the  chiliarch 
coming  up  said  to  him.  Tell  me, 
art  thou'-  a  Roman  ?    And  he  said, 

28  Yes.  And  the  chiliarch  said,  I,  for 
a  great  sum,  bought  this  citizen- 
ship.   And  Paul  said,  But  I  was 

20  also  [free]  born.  Imnfediately 
therefore  those  who  were  going 
to  examine  him  left  him,  and  the 
chiliarch  also  was  afraid  when  he 
ascertained  that  he  was  a  Roman, 
and  because  he  had  bound  him. 

"  T.  R.  adds  '  to  his  being  killed.' 
»  T.  R.  reads  KadrjKov. 
y  T.  R.  re;ids  '  look  to  what  thou  art.' 
»  T.  E.  reads  '  if  thou  art' 


30  And  on  the  morrow,  desirous  to 
know  the  certainty  [of  the  matter] 
why  he  was  accused  of  the  Jews,  he 
loosed  him,*  and  commanded  the 
chief  priests  and  all  the**  council 
to  meet,=  and  having  brought  Paul 
down  set  him  before  them. 

XXIII.  And  Paul,  fixing  his  eyes 
on  the  council,  said.  Brethren,"*  I 
have  walked  in  all  good  conscience 

2  with  God  unto  this  day.  But  the 
high  priest  Ananias  ordered  those 
standing  by  him  to  smite  his  mouth. 

3  Then  Paul  said  to  him,  God  will 
smite  thee,  whited  wall.  And  thou, 
dost  thou  sit  judging  me  according 
to  the  law,  and  breaking  the  law 
commandest  me  to  be  smitten  ? 

*  And  those  that  stood  by  said.  Dost 
thou  rail  against  the  high  priest  of 

5  God  ?  And  Paul  said,  I  was  not 
conscious,  brethren,  that  he  was 
high  priest ;  for  it  is  written.  Thou 
shalt  not  speak  eviUy  of  the  ruler 

6  of  thy  people.  But  Paul,  knowing 
that  the  one  part  [of  them]  were 
of  the  Sadducees  and  the  other 
of  the  Pharisees,  cried  out  in 
the  council.  Brethren,**  I  am  a 
Pharisee,  son  of  Pharisees  :  I  am 
judged  concerning  the  hope  and 

7  resurrection  of  [the]  dead.  And 
when  he  had  spoken  this,  there 
was  a  tumult  of  the  Pharisees  and 
the  Sadducees,  and  the  multitude 

8  was  divided.  For  Sadducees  say 
there  is  no  resurrection,  nor  angel, 
nor  spirit ;  but  Pharisees  confess 

0  both  of  them.  And  there  was  a 
great  clamour,  and  the  scribes  of 
the  Pharisees'  part  rising  up  con- 

»  T.  R.  reads  '  from  the  bonds.' 

b  T.  R.  reads  '  their.' 

<:  T.  R.  reads  '  to  come.' 

d  Literally  '  men  brethren.' 


ACTS  XXIII. 


tended,  saying,  We  find  nothing 
evil  in  this  man ;  and  if  a  spirit 
has  spoken  to  him,  or  an  angel  ^ — 

10  And  a  great  tumult  having  arisen, 
the  chiharch,  fearing  lest  Paul 
should  have  been  torn  in  pieces 
by  them,  commanded  the  troop  to 
come  down  and  take  him  by  force 
from  the  midst  of  them,  and  to 

11  bring  [him]  into  the  fortress.  But 
the  following  night  the  Lord  stood 
by  him  and  said,  Be  of  good 
courage ;  ^  for  as  thou  hast  testified 
the  things  concerning  me  at  Jeru- 
salem, so  thou  must  bear  witness 

12  at  Rome  also.  And  when  it  was 
day,  the  Jews,  e  having  banded 
together,  put  themselves  under 
a  curse,  saying  that  they  would 
neither   eat  nor    drink   till   they 

13  should  kill  Paul.  And  they  were 
more  than  forty  who  had  joined 

1*  together  in  this  oath ;  and  they 
went  to  the  chief  priests  and 
elders,  and  said,  We  have  cursed 
ourselves  with  a  curse  to  taste 

15  nothing  unto  we  kiU  Paul.  Now 
therefore  do  ye  with  the  council 
make  a  representation  to  the 
chiliarch  so  that  he  may  bring 
him  down^"  to  you,  as  about  to 
determine  more  precisely  what 
concerns  him,  and  we  before  he 
draws  near  are  ready  to  kiU  him. 

i<^  But  Paul's  sister's  son,  having 
heard  of  the  lying  in  wait,  came 
and  entered  into  the  fortress  and 

17  reported  [it]  to  Paul.  And  Paul, 
having  called  one  of  the  cen- 
turions, said,  Take  this  youth  to 
the  chiliarch,  for  he  has   some- 

18  thing  to  report  to  him.    He  there- 


e  T.  R.  adds  'let  us  not  fight  with  God. 
f  T.R.  adds 'Paul.' 


fore,  having  taken  him  with  [him], 
led  him  to  the  chiliarch,  and  says, 
The  prisoner  Paul  called  me  to 
[him]  and  asked  me  to  lead  this 
youth  to  thee,  who  has  something 
1**  to  say  to  thee.  And  the  chiliarch 
having  taken  him  by  the  hand,  and 
having  gone  apart  in  private,  in- 
quired. What  is  it  that  thou  hast 

20  to  report  to  me  ?  And  he  said,  The 
Jews  have  agreed  together  to  make 
a  request  to  thee,  that  thou  mayest 
bring  Paul  down  to-morrow  into 
the  council,  as  about  to  inquire 
something  more  precise  concern- 

21  ing  him.  Do  not  thou  then  be 
persuaded  by  them,  for  there 
lie  in  wait  for  him  of  them  more 
than  forty  men,  who  have  put 
themselves  under  a  curse  neither 
to  eat  nor  drink  till  they  kill  him  ; 
and  now  they  are  ready  waiting  the 

22  promise  from  thee.  The  chiliarch 
then  dismissed  the  youth,  com- 
manding [him].  Utter  to  no  one 
that  thou  hast  represented  these 

23  things  to  me.  And  having  called 
certain  two  of  the  centurions,  he 
said.  Prepare  two  hundred  soldiers 
that  they  may  go  as  far  as  Caesarea, 
and  seventy  horsemen,  and  two 
hundred  Hght-armed  footmen,  for 

2*  the  third  hour  of  the  night.  And  [he 
ordered  them]  to  provide  beasts, 
that  they  might  set  Paul  on  them 
and  carry  [him]  safe  through  to 

25  Felix  the  governor,  having  written 
a   letter    couched  in  this    form : 

26  Claudius  Lysias  to  the  most  ex- 
cellent governor  Pelix,  greeting. 

27  This  man,  having  been  taken  by 
the  Jews,  and  being  about  to  be 


e  T.R.  reads  ' certain  of  the  Jews.' 
i»  T.  R.  adds  '  to-morrow.' 


ACTS  XXin,  XXIV. 


killed  by  them,  I  came  np  with 
the  military  and  took'  out  [of 
their  hands],  having  learned  that 

28  he  was  a  Eoman.  And  desiring  to 
knowJ  the  charge  on  which  they 
accused  him  I  brought  him  down 

2*  to  their  councO,  whom  I  found  to 
be  accused  of  questions  of  their 
law,  but  to  have  no  charge  laid 
against  him  [making  him]  worthy 

80  of  death  or  of  bonds.  But  having 
received  information  of  a  plot 
about  to  be  put  in  execution 
against  the  man  by  the  Jews,  I 
have  immediately  sent  him  to  thee, 
commanding  also  his  accusers  to 
say  before  thee  the  things  that 

81  are  against  him.  Farewell.  The 
soldiers  therefore,  according  to 
their  orders,  took  Paul  and  brought 

82  him  by  night  to  Antipatris,  and  on 
the  morrow,  having  left  the  horse- 
men to  go  with  him,  returned  to 

83  the  fortress.  And  these  having 
entered  into  Csesarea,  and  given 
up  the   letter   to   the   governor, 

84  presented  Paul  also  to  him.  And  ^ 
having  read  [it],  and  asked  of  what 
eparchy  he  was,  and  learned  that 

35  [he  was]  of  Cilicia,  he  said,  I  will 
hear  thee  fully  when  thine  accusers 
also  are  arrived.  And  he  com- 
manded him  to  be  kept  in  Herod's 
praetorium. 

XXIV .  And  after  five  days  came  down 
the  high  priest  Ananias,  with  the 
elders,  and  a  certain  orator  called 
Tertullus,  and  laid  their  informa- 
tions   against    Paul    before    the 


i  T.  E.  adds  '  him.' 

j  Many  read  'to  know  distinctly,' cTrt- 
yvoivax. 

k  T.  R.  adds  'the  governor.' 

1  The  phrase  is  not  complete,  or  rather, 
the  parts  aro  not  strictly  connected  :  find- 
ing him  80,  they  would  have  judged  him. 

"  Many  omit  from  after  'seized,'  verse  6, 


2  governor.  And  he  having  been 
called,  Tertullus  began  to  accuse, 
saying,  Seeing  we  enjoy  great  peace 
through  thee,  and  that  excellent 
measures  are   executed   for   this 

3  nation  by  thy  forethought,  we 
receive  [it]  always  and  every- 
where, most  excellent  Felix,  with 

4  all  thankfulness.  But  that  I  may 
not  too  much  intrude  on  thy 
time,  I  beseech  thee  to  hear  us 

5  briefly  in  thy  kindness.  For  find- 
ing' this  man  a  pest,  and  moving 
sedition  among  all  the  Jews 
throughout  the  world,  and  a 
leader  of  the   sect  of  the  Naza- 

6  rseans  ;  who  also  attempted  to 
profane  the  temple  ;  whom  we  also 
had  seized,  and  would  have  judged 

7  according  to  our  law  ;  but  Lysias, 
the  chiliarch,  coming  up,  took 
[him]  away  with  great  force  out 

8  of  our  hands,  having  commanded 
his  accusers  to  come  to  thee,'"  of 
whom  thou  canst  thyself,  in  ex- 
amining [him],  know  the  certainty 
of  all  these  things  of  which  we 

^  accuse  him.  And  the  Jews  also 
joined"  in  pressing  the  matter 
against  [Paul],  saying  that  these 

10  things  were  so.  But  Paul,  the 
governor  having  beckoned  to  him 
to  speak,  answered,  Knowing  that 
for  many  years  thou  hast  been 
judge  to  this  nation,  I  answer 
the  more<'  readily  as  to  the 
things    which     concern     myself. 

11  As    thou    mayest    know  p    that 

there  are  not  more  than  twelve 

to 'to  thee,'  reading  'seized,  of  whom;'  but 
'of  whom'  must  then  refer  to  '  Pavil ' 

°  T.Ji.  (TvpeeevTo,  'assented,' 'joined  in.' 

o  Many  omit  '  the  more.' 

P  emyj/ioi'ai,  the  best  MSS  :  'know  cer- 
tainly,' 'recognize,'  'realize  the  know- 
ledge of  a  thing.'     T.  B.  Yftocai. 


ACTS  XXIV,  XXV. 


days  since  I  went  up  to  worship 

^2  at  Jerusalem,  and  neither  in  the 
temple  did  they  find  me  discours- 
ing to  any  one,  or  making  any 
tumultuous  gathering  together  of 
the  crowd,  nor  in  the  synagogues, 

^3  nor  in  the  city ;  neither  can 
they  make    good    the  things   of 

^*  which  they  now  accuse  me.  But 
this  I  avow  to  thee,  that  in  the 
way  which  they  call  sect,  so  I 
serve  my  fathers'  God,  believing 
all  things  which  are  written 
throughout  the  law,  and  in  the 

15  prophets  ;  having  hope  towards 
God,  which  they  themselves  also 
receive,  that  there  is  to  be  a 
resurrection  1   both   of   just   and 

1^  unjust.  And  for  this  cause  I  also 
exercise  [myseK]  to  have  in  every- 
thing a  conscience  without  offence 

17  towards  God  and  men.  And  after 
a  lapse  of  many  years  I  arrived, 
bringing  alms  to  my  nation,  and 

18  offerings.  Whereupon  they  found 
me  purified  in  the  temple,  vsdth 
neither  crowd  nor  tumult.  But  ^ 
it  was  certain  Jews  from  Asia, 

19  who  ought  to  appear  before  thee 
and  accuse,  if  they  have  anything 

20  against  me ;  or  let  these  them- 
selves say  what^  wrong  they 
found  in  me  when  I  stood  before 

21  the  council,  [other]  than  concern- 
ing this  one  voice  which  I  cried 
standing  amongst  them  :    I    am 

•judged  this  day  by  you  touching 
[the]  resurrection  of  [the]  dead. 

22  And  Felix,  ^  knowing  accurately 
the  things  concerning  the  way. 


1  T.  R.  adds  '  of  the  dead.' 

'  T.  R.  omits  '  but.' 

»  T.  R  reads  'if  they  found  any  wrong.' 

*  T.  R,  adds  'having  heard  these  things.' 

»  T.R.  adds  'and.' 


adjourned  them,  saying,  When 
Lysias  the  chiHarch  is  come  down 
I   will    determine   your    affair ; ' 

23  ordering  the  centurion  to  keep 
him,''  and  that  he  should  have 
freedom,  and  to  hinder  none  of 
his  friends  to  minister''  to  him. 

2*  And  after  certain  days,  Felix 
having  arrived  with  Drusilla  his 
wife,  who  was  a  Jewess,  he  sent 
for  Paul  and  heard  him  concern- 

2'^  ing  the  faith  in  Christ.  And  as  he 
reasoned  concerning  righteous- 
ness, and  temperance,  and  the 
judgment  about  to  come,  Felix, 
being  filled  with  fear,  answered, 
Go  for  the  present,  and  when  I 
get  an  opportunity  I  will  send  for 

2Sthee;  hoping)'  at  the  same  time 
that  money  would  be  given  him 
by  Paul :  ^  wherefore  also  he  sent 
for  him  the  oftener  and  communed 

27  with  him.  But  when  two  years 
were  completed,  Felix  was  relieved 
by  Porcius  Festus  as  his  succes- 
sor ;  and  FeUx,  desirous  to  obHgfe 
the  Jews  to  acquire  their  favour, 
left  Paul  bound. 

XXV.  Festus  therefore  being  come 
into  the  eparchy,  after  three  days 
went  up  to  Jerusalem  from  Caesa- 

2  rea.  And  the  chief  priests  and 
the  chief  of  the  Jews  laid  infor- 
mations before  him  against  Paul, 

3  and  besought  him,  asking  as  a 
grace  against  him,  that  he  would 
send  for  him  to  Jerusalem,  laying 
people  in  wait  to  kill  him  on  the 

*  way.  Festus  therefore  answered 
that  Paul  should  be  kept  at  Caesa- 


"  T.  R.  reads  '  Paul.' 

=<  T.  R.  adds  '  or  to  come.' 

y  T.  R.  adds  Se,  'too'  or  'also.' 

»  T.  R,  adds  '  that  he  might  let  him  go.' 


ACTS  XXV. 


rea,  and  that  he  himself  was  about 

*  to  set  out  shortly.  Let  therefore 
the  persons  of  authority  among 
you,  says  he,  going  down  too,  if 
there  be  anything  in  this  man, 

8  accuse  him.  And  having  remained 
among  them  not  more  than  eight  =* 
or  ten  days,  he  went  down  to  Cae- 
sarea ;  and  on  the  next  day,  having 
sat  down  on  the  judgment-seat, 
commanded  Paul  to  be  brought. 

"  And  when  he  was  come,  the  Jews 
who  were  come  down  from  Jeru- 
salem stood  round,  bringing  many 
and  grievous  charges  ^  which  they 

s  were  not  able  to  prove :  Paul<^ 
answering  for  himself.  Neither 
against  the  law  of  the  Jews,  nor 
against  the  temple,  nor  against 
Cassar,  have  I  offended  [in]  any- 

8  thing.  But  Festus,  desirous  of 
obHging  the  Jews  to  acquire  their 
favour,  answering  Paiil,  said,  Art 
thou  willing  to  go  up  to  Jerusalem, 
there  to  be  judged  before  me  con- 
^^  cerning  these  things  ?  But  Paul 
said,  I  am  standing  before  the 
judgment-seat  of  Caesar,  where  I 
ought  to  be  judged.  To  the  Jews 
have  I  done  no  wrong,  as  thou  also 

11  very  well  knowest.*^  K  then  I 
have  done  any  wrong  and  com- 
mitted anything  worthy  of  death, 
I  do  not  deprecate  dying ;  but  if 
there  is  nothing  of  those  things  of 
which  they  accuse  me,  no  man  can 
give  me  up  to  them  for  nothing. 

12  I  appeal  to  Caesar.  Then  Festus, 
having  conferred  with  the  coun- 
cil, answered.  Thou  hast  appealed 


»  T.  R.  omits  •  eight  or.' 
•>  T.  K. adds  'against.  Paul.' 
e  T.  R.  omits  'Paul' 
^  Or  'thou  knowest  better  than  that;' 
i.e.,  than  to  say,  '  will  you  go  up  to  Jeru- 


to  Caesar  ?  To  Caesar  shalt  thou 
13  go.  And  when  certain  days  had 
elapsed,  Agrippa  the  king  and  Ber- 
nice  arrived  at  Caesarea  to  salute 
!■*  Festus.  And  when  they  had  spent 
many  days  there,  Festus  laid  be- 
fore the  king  the  matters  relating 
to  Paul,  saying.  There  is  a  certain 

15  man  left  prisoner  by  Felix,  con- 
cerning whom,  when  I  was  at 
Jerusalem,  the  chief  priests  and 
the  elders  of  the  Jews  laid  in- 
formations,   requiring    judgment 

16  against  him  :  to  whom  I  answered, 
It  is  not  [the]  custom  of  the 
Romans  to  give  up  any  man^  be- 
fore that  the  accused  have  the 
accusers  face  to  face,  and  he  get 
opportunity  of  defence  touching 

1'  the  charge.  When  therefore  they 
had  come  together  here,  without 
putting  it  off,  I  sat  the  next  day 
on  the  judgment-seat  and  com- 
manded the  man  to  be  brought : 

18  concerning  whom  the  accusers, 
standing  up,  brought  no  such 
accusation    of    guilt    as   I   sup- 

1^  posed ;  but  had  against  him  certain 
questions  of  their  own  system  of 
worship,  and  concerning  a  certain 
Jesus  who  is  dead,  whom  Paul 

■^0  affirmed  to  be  living.    And  as  I 
myself  was  at  a  loss   as  to  an  i 
inquiry  into  these  things,  I  said, 
"Was  he  willing  to    go   to  Jeru- 
salem   and  there    to   be   judged 

-1  concerning  these  things  P  But  Paul 
having  appealed  to  be  kept  for  the 
cognizance  of  Augustus,  I  com- 
manded him  to  be  kept  till  I  shall 


salem  and  be  judged?'    "We  might  read 
'  better  than  thou  pretendest;'  but  it  is 
difficult  with  the  a>s. 
•  T.  R.  adds  '  to  destruction.' 


ACTS  XXV,  XXVI. 


22  send  him  to  Caesar.  And  Agrippa 
said  to  Festus,  I  myself  also  would 
desire  to  hear  the  man.  And  he 
said,  To-morrow  ^  thou  shalt  hear 
him. 

23  On  the  morrow  therefore,  Agrippa 
being  come,  and  Bernice,  with  great 
pomp,  and  having  entered  into  the 
haU  of  audience,  with  the  chili- 
archs  and  the  men  of  distinction 
of  the  city,  and  Festus  having 
given  command,  Paul  was  brought. 

2*  And  Festus  said,^  King  Agrippa, 
and  all  men  who  are  here  present 
with  us,  ye  see  this  person,  con- 
cerning whom  all  the  multitude  of 
the  Jews  applied  to  me  both  in 
Jerusalem  and  here,  crying  out 
against  [him]  that  he  ought  not  to 

25  live  any  longer.  But  I,  having 
found  that  he  had  done  nothing 
worthy  of  death,  and  this  [man] 
himself  having  appealed  to  Augus- 
tus, I  have  decided  to  send  him, 

^  concerning  whom  I  have  nothing 
certain  to  write  to  my  lord.  Where- 
fore I  have  brought  him  before 
you,  and  specially  before  thee,  king 
Agrippa,  so  that  an  examination 
having  been  gone  into  I  may  have 

27  something  to  write :  for  it  seems 

.  to  me  senseless  sending  a  prisoner 
not  also  to  signify  the  charges 
against  him. 

XXVT.  And  Agrippa  said  to  Paul, 
It  is  permitted  thee  to  speak  for 
thyseK.  Then  Paul  stretching  out 
his  hand  answered  in  his  de- 
2  fence ;  I  count  myself  happy,  king 
Agrippa,  in  having  to  answer  to- 
day before  thee  concerning  all  of 
which  I  am  accused  by  the  Jews, 


f  T.  R.  reads  'says he' after  'to-morrow.' 
e  Litei-ally  '  says.' 


3  especially  because  thou  art  ac- 
quainted with  aU  the  customs  and 
questions  which  are  among  the 
Jews ;  wherefore  I  beseech  thee  to 

4  hear  me  patiently.  My  manner 
of  life  then  from  my  youth, 
which  from  its  commencement  was 
passed  among  my  nation  in  Jeru- 

^  salem,  know  aU  the  Jews,  who 
knew  me  before  from  the  outset 
[of  my  life],  if  they  would  bear 
witness,  that  according  to  the 
strictest    sect   of  our   religion  I 

6  lived  a  Pharisee.  And  now  I  stand 
to  be  judged  because  of  the  hope 
of  the  promise  made  by  God  to 

7  our^  fathers,  to  which  our  whole 
twelve  tribes  serving  incessantly 
day  and  night  hope  to  arrive ; 
about  which  hope,  O  king, '  I  am 

8  accused  of  [the]  Jews.  Why  should 
it  be  judged  a  thing  incredible  in 
your  sight  if  God  raises  the  dead  ? 

8 1  indeed  myself  thought  that  I 
ought  to  do  much  against  the  name 

10  of  Jesus  the  Nazaraean.  Which 
also  I  did  in  Jerusalem,  and  myseK 
shut  up  in  prisons  many  of  the 
saints,  having  received  the  autho- 
rity from  the  chief  priests;  and 
when  they  were  put  to   death  I 

11  gave  my  vote.  And  often  punish- 
ing them  in  all  the  synagogues, 
I  compelled  them  to  blaspheme. 
And,  being  exceedingly  furious 
against  them,  I  persecuted  them 
even  to  cities  out  [of  our  own  land] . 

12  And  when,  [engaged]  in  this,  I 
was  journeying  to  Damascus,  with 
authority  and  power  from  the  chief 

li*  priests,  at  mid-day,  on  the  way,  I 
saw,  O  king,  a  light  above  the 


h  T.  B.  has  '  the.' 

i  T.  R,  adds  '  Agrippa.' 


ACTS  XXVI,  XXVII. 


brightness  of  the  sun  shining  from 
heaven  round  about  me  and  those 
who    were   journeying    with  me. 

^*  And,  when  we  were  all  fallen  to 
the  ground,  I  heard  a  voice  speak- 
ing to  me,  and  saying,  in  the 
Hebrew  tongue,  Saul,  Saul,  why 
persecutest  thou  me  ?  [it  is]  hard 
for   thee  to  kick  against  goads. 

15  And  I  said,  who  art  thou.  Lord  ? 
And  the  Lord''  said,  I  am  Jesus 

1^  whom  thou '  persecutest :  but  rise 
up  and  stand  on  thy  feet ;  for  for 
this  purpose  have  I  appeared  to 
thee,  to  appoint  thee  to  be  a  ser- 
vant"' and  a  witness  both  of  what 
thou  hast  seen,  and  of  what  I  shall 

17  appear  to  thee  in,  taking  thee  out 
from  among  the  people,  and  the 
nations,  to  whom  now  I  send  thee, 

18  to  open  their  eyes,  that  they  may 
turn  from  darkness  to  light,  and 
from  the  power  of  Satan  to  God, 
that  they  may  receive  remission  of 
sins  and  inheritance  among  them 
that  are  sanctified  by  faith  in  me. 

19  Whereupon,  king  Agrippa,  I  was 
not  disobedient  to  the  heavenly 

20  vision ;  but  have,  first  to  those  both 
in  Damascus  and  Jerusalem,  and 
to  all  the  region  of  Judaea,  and  to 
the  nations,  announced  that  they 
should  repent  and  tiirn  to  God, 
doing  works  worthy  of  repentance. 

21  On  account  of  these  things  the 
Jews,  having  seized  me  in  the 
temple,  attempted  to  lay  hands 

22  on  and  destroy  me.  Having  there- 
fore met  with  [the]  help  which  is 
from  God,  I  have  stood  firm  unto 
this  day,  witnessing  both  to  small 


and  great,  saying  nothing  else 
than  those  things  which  both  the 
prophets  and    Moses    have    said 

23  should  happen,  [namely]  whether 
Christ  should  suffer ;  whether  he 
first,  through  resurrection  of  [the] 
dead,  should  announce  light  both" 
to  the  people  and  to  the  nations. 

2*  And  as  he  answered  for  his  de- 
fence with  these  things,  Festus 
sayso  with  a  loud  voice.  Thou  art 
mad,  Paul ;  much  learning  turns 

25  thee  to  madness.  But  he  said,  p 
I  am  not  mad,  most  excellent 
Festus,  but  utter  words  of  truth 

28  and  soberness ;  for  the  king  is 
informed  about  these  things,  to 
whom  also  I  speak  with  all  free- 
dom. For  I  am  persuaded  that 
he  is  a  stranger  to  none  of  these 
things ;  for  this  was  not  done  in 

27  a  corner.  King  Agrippa,  believest 
thou  the  prophets  ?     I  know  that 

28  thou  believest.  And  Agrippa  [said] 
to  Paul,  In  a  little  thou  persuadest 

20  me  to  become  a  christian.  And 
Paul  said,  I  would  to  God,  both  in 
little  and  in  much,  that  not  only 
thou,  but  all  who  hear  me  this 
day,  should  become  such  as  I  also 

30  am,  except  these  bonds.  Andi 
the  king  stood  up,  and  the  gover- 
nor and  Bernice,  and  those  who 

31  sat  with  them,  and  having  gone 
apart,  they  spoke  to  one  another, 
saying.    This   man  does  nothing 

32  worthy  of  death  or  of  bonds.  And 
Agrippa  said  to  Festus,  This  man 
might  have  been  let  go  if  he  had 
not  appealed  to  Caesar. 

XXVII.      But    when  it  had    been 


k  T.  R.  omits  '  Lord.' 
•  There  is  a  certain  emphasis  on  '  I'  and 
'  thou.' 
™  uTnjpe'rrj?,  an  appointed  official  servant. 


«>  T.  R  omits  'both.' 

°  T.  B.  reads  '  said.' 

p  Literally  '  says. ' 

q  T.  E.  adds  'when  he  had  said  this.' 


ACTS  XXVII. 


determined  that  we  should  sail 
to  Italy,  they  delivered  up  Paul 
and  certain  other  prisoners  to  a 
centurion,    by    name    Julius,    of 

2  Augustus'  company.  And  going 
on  board  a  ship  of  Adramyttium 
about  to'  navigate  by  the  places 
along  Asia,  we  set  sail,  Aristarchus, 
a   Macedonian    of    Thessalonica, 

8  being  with  us.  And  the  next  day 
we  arrived  at  Sidon.  And  Julius 
treated  Paul  kindly  and  suffered 
him  to  go  to  his  friends  and  refresh 

*  himself.  And  setting  sail  thence 
we  sailed  under  the  lee  of  Cyprus, 
because  the  winds  were  contrary. 

5  And  having  sailed  over  the  waters 
of  Cilicia  and  Pamphylia  we  came 

*  to  Myra  in  Lycia  :  and  there  the 
centurion  having  found  a  ship  of 
Alexandria    sailing   to  Italy,  he 

7  made  us  go  on  board  her.  And 
sailing  slowly  for  many  days,  and 
having  with  difficulty  got  abreast 
of  Cnidus,  the  wind  not  suffering 
us,  we  sailed  under  the  lee  of  Crete 

8  abreast  of  Salmone  ;  and  coasting 
it  with  diflS.culty  we  came  to  a 
certain  place  called  Fair  Havens, 
near  to  which  was  [the]  city  of 

9  Lasaea.  And  much  time  having 
now  been  spent,  and  navigation 
being  already  dangerous  because 
the  fast  also  was  already  past, 

10  Paul  counselled  them,  saying,Men, 
I  perceive  that  the  navigation  will 
be  with  disaster  and  much  loss,  not 
only  of  the  cargo  and  the  ship,  but 


»  T.  R.  connects  '  about  to'  with  '  we.' 
«  The  direction  is  expressed  by  that  of 
winds,  but  Kara  is  the  point  '  to  which' 
not  'flora  which'  the  wind  blows.  Libs  is 
a  south-west  wind,  and  Choi~us  a  north- 
west. But  down  the  wind  is,  of  coiu-se, 
just  the  opposite  point. 


11  also  of  our  lives.  But  the  centu- 
rion believed  rather  the  helmsman 
and  the  shipowner  than  what  was 

12  said  by  Paul.  And  the  harbour 
being  ill  adapted  to  winter  in,  the 
most  counselled  to  set  sail  thence,  if 
perhaps  they  might  reach  Phcenice 
to  winter  in,  a  port  of  Crete  look- 
ing north-east    and    south-east.* 

13  And  [the]  south  wind  blowing 
gently,  supposing  that  they  had 
gained  their  object,  having  weighed 
anchor  they  sailed  close  in  shore 

1*  along  Crete.  But  not  long  after 
there  came  down  it  a  hurricane 

15  called  Euroclydon.  And  the  ship 
being  caught  and  driven,  and  not 
able  to  bring  her  head  to  the  wind, 
letting  her  go  we    were    driven 

1^  [before  it].  But  running  under 
the  lee  of  a  certain  island  called 
Clauda,  we  were  with  difficulty 
able  to  make  ourselves  masters  of 

17  the  boat ;  which  having  hoisted 
up,  they  used  helps,  f rapping'  the 
ship ;  and  fearing  lest  they  should' 
run  into  Syrtis  and  run  aground, 
having  lowered  the  gear  they  were 

18  so  driven.  But  the  storm  being 
extremely  violent  on  us,  on  the 
next  day  they  threw  cargo  over- 

19  board,  and  on  the  third  day  with 
their  own  hands  they  cast  away 

20  the  ship  furniture.  And  neither 
sun  nor  stars  appearing  for  many 
days,  and  no  small  storm  lying  on 
us,  in  the  end  allhopeof  our  being 

21  saved  was  taken  away.    And  when 


*  Passing  a  cable  round  the  body  of  the 
ship. 

"  et?  TTjv  Svpriv  eKTreVweri.  eKnCiTTU)  is 
(ver.  26)  '  run  on  shore  on  an  island.'  I 
give  it  this  sense  therefore  here  ;  but  the 
ets  TTJV  Svprtv,  which  was  at  some  distance 
sonth-west,  needs  some  paraphrase.  'Bun 
agi-ound  into  Syrtis'  is  not  sense. 


ACTS  xxvn. 


they  had  been  a  long  while  with- 
out taking-  food,  Paul  then  stand- 
ing up  in  the  midst  of  them  said, 
Ye  ought,  0  men,  to  have  heark- 
ened to  me  and  not  have  made 
sail  from  Crete  and  have  gained 

2-  this  disaster  and  loss  :  and  now  I 
exhort  you  to  be  of  good  courage, 
for  there  shall  be  no  loss  at  all  of 
life  of  [any]  of  you,  only  of  the 

23  ship.  For  an  angel  of  the  God 
whose  I  am  and  whom  I   serve 

2*  stood  by  me  this  night,  saying, 
Fear  not,  Paul ;  thou  must  stand 
before  Caesar ;  and  behold,  God  has 
granted  to  thee  all  those  that  sail 

2-^  with  thee.  Wherefore  be  of  good 
courage,  men,  for  I  believe  God 
that  thus  it  shall  be,  as  it  has 

2^  been  said  to  me.  But  we  must 
be  cast  ashore  on  a  certain  island. 

27  And  when  the  fourteenth  night 
was  come,  we  being  driven  about 
in  Adria,  towards  the  middle  of 
the   night   the   sailors    supposed 

28  that  some  land  neared  them,  and 
having  sounded  found  twenty 
fathoms,  and  having  gone  a  little 
farther  and  having  again  sounded 

^  they  found  fifteen  fathoms  ;  and 
fearing  lest  we^  should  be  cast  on 
rocky  places,  casting  four  anchors 
out  of  the  stem  they  wished  that 
day  were  come. 

30  But  the  sailors  wishing  to  flee 
out  of  the  ship,  and  having  let 
down  the  boat  into  the  sea  under 
pretext  of  being  about  to  carry 

31  out  anchors  from  the  prow,  Paul 
said  to  the  centurion  and  to  the 
soldiers,  Unless  these  abide  in  the 

*2  ship  ye  cannot  be  saved.  Then 
the  soldiers  cut  away  the  ropes  of 


"T.R.  reads  Hhey.' 


]  ^  the  boat  and  let  her  fall.  And 
while  it  was  drawing  on  to  day- 
light, Paul  exhorted  them  all  to 
partake  of  food,  saying,  Ye  have 
passed  the  fourteenth  day  watch- 
ing in  expectation  without  taking 

3^  food.  Wherefore  I  exhort  you  to 
partake  of  food,  for  this  has  to  do 
with  your  safety ;  for  not  a  hair 
from  the  head  of  any  one  of  you 

35  shall  perish.''  And,  having  said 
these  things  and  taken  a  loaf, 
he  gave  thanks  to  God  before 
all,  and  having  broken  it  began 

38  to  eat.    And  all  taking  courage, 

37  themselves  also  took  food.  And 
we  were  in  the  ship,  all  the  souls, 

38  two  hundred  and  seventy-six.  And 
having  satisfied  themselves  with 
food,  they  lightened  the  ship,  cast- 
ing out  the  wheat  into  the  sea. 

39  And  when  it  was  day  they  did 
not  recognize  the  land ;  but  they 
perceived  a  certain  bay  having  a 
strand,  on  which  they  were  minded, 
if  they  should  be  able,  to  run  the 

^  ship  ashore  ;  and,  having  cast  off 
the  anchors,  they  left  [them]  in  the 
sea,  at  the  same  time  loosening  the 
lashings  of  the  rudders,  and  hoist- 
ing the  foresail  to  the  "wind,  they 

*^  made  for  the  strand.  And  falling 
into  a  place  where  two  seas  met 
they  ran  the  ship  aground,  and 
the  prow  having  stuck  itself  fast 
remained  unmoved,  but  the  stem 
was  broken  up  by  the  force  of  the 

*■-  waves.  And  [the]  counsel  of  the 
soldiers  was  that  they  should  kiU 
the  prisoners  lest  any  one  should 

*-3  swim  off  and  escape.  But  the 
centurion,  desirous  of  saving  Paul, 
hindered  them  of  their  purpose,  and 


T.  R.  reads  '  shall  fall  from.' 


ACTS  XXVn,  XXVIII. 


commanded  those  who  were  able 
to  swim,  casting'  themselves  first 
[into  the  sea],  to  get  out  on  land  ; 

**  and  the  rest,  some  on  boards,  some 
on  some  of  the  things  [that  came] 
from  the  ship ;  and  thus  it  came  to 
pass  that  all  got  safe  to  land, 

XXVIII.  And  when  they  got  safe 
[to  land]  weJ"  then  knew  that  the 

2  island  was  called  Melita.  But  the 
barbarians  shewed  us  no  common 
kindness  ;  for,  having  kindled  a 
fire,  they  took  us  all  in  because  of 
the  rain  that  was  falling  and  be- 

3  cause  of  the  cold.  And  Paul  having 
gathered  a  certain^  quantity  of 
sticks  together  in  a  bundle  and 
laid  [it]  on  the  fire,  a  viper  coming 
out  from  *  the  heat  seized  his  hand. 

*  And  when  the  barbarians  saw  the 
beast  hanging  from  his  hand,  they 
said  to  one  another.  This  man 
is  certainly  a  murderer,  whom, 
[though]  saved  out  of  the  sea, 
Nemesis  has  not  allowed  to  live. 

5  He  however,"  having  shaken  off 
the   beast  into   the   fire,   felt  no 

^  harm.  But  they  expected  that  he 
would  have  swollen  or  fallen  down 
suddenly  dead.  But  when  they 
had  expected  a  long  time  and  saw 
nothing  unusual  happen  to  him, 
changing  their  opinion,  they  said 
he  was  a  god. 

7  Now  in  the  country  surrounding 
that  place  were  the  lands  belonging 
to  the  chief  man  =  of  the  island,  by 
name  Publius,  who  received  us  and 
gave  [us]  hospitality  three  days  in 


8  a  very  friendly  way.  And  it  hap- 
pened that  the  father  of  Publius 
lay  ill  of  fever  and  dysentery,  to 
whom  Paul  entered  in,  and  having 
prayed  and  laid  his  hands  on  him 

9  cured  him.  But  this  "^  having  taken 
place,  the  rest  also  who  had  sick- 
nesses in  the  island  came  and  were 

10  healed :  who  also  honoured  us 
with  many  honours,  and  on  our 
leaving  they  made  presents  to  us 
of  what  should  minister  to  our 
wants. 

11  And  after  three  months  we  sailed 
in  a  ship  which  had  wintered  in 
the  island,  an  Alexandrian,  with 

1-  [the]  Dioscuri  for  its  ensign.  And 
having  come  to  Syracuse  we  re- 

13  mained  three  days.  Whence,  going 
in  a  circuitous  coTirse,  we  arrived 
at  Ehegium ;  and  after  one  day, 
the  wind  having  changed  to  south, 
on  the  second  day  we  came  to 

1*  PuteoH,  where,  having  found 
brethren,  we  were  begged  to  stay 
with  them  seven  days.     And  thus 

15  we  went  to  Rome.  And  thence 
*the  brethren,  having  heard  about 
us,  came  to  meet  us  as  far  as 
Appii  Forum  and  Tres  Tabernge, 
whom,  when  Paul  saw,  he  thanked 
God  and  took  courage. 

1^  And  when  we  came  to  Rome, 
[the  centurion  delivered  up  the 
prisoners  to  the  pretorian  prefect, 
but]  «  Paul  was  allowed  to  remain 
by  himself  with  the  soldier  who 

17  kept  him.  And  it  came  to  pass 
after  three  days,  that  he^  caUed 


y  T.  R.  reads  '  they. 

«  T.  R.  omits  '  certain.' 

a  T.  R.  reads  '  out,'  'out  of,'  «  for  airo. 

•>  fx-ev  ovv  '  much  rather  :'  '  however'  is 
weak,  but  is  I  believe  the  best  word,  fxev 
oiv  goes  farther  than  simple  afi&rming. 


=  '  The  chief  man'  was  an  ofiBcial  title  : 
TTptoTos  MeXtrattov.  As  an  individual  he 
was  not,  for  his  father  was  alive. 

d  T.  R  reads  'this  then.' 

e  What  is  enclosed  in  [    ]  is  doubtful. 

f  T.  R.  reads  '  PauL' 


ACTS  XXVIII. 


together  those  who  were  the  chief 
of  the  Jews  ;  and  when  they  had 
come  together  he  said  to  them, 
Brethren,s:  I  having  done  nothing 
against  the  people  or  the  customs 
of  our  forefathers  have  been  de- 
livered a  prisoner  from  Jerusalem 

^8  into  the  hands  of  the  Romans,  who 
having  examined  me  were  minded 
to  let  me  go,  because  there  was 
nothing  worthy  of  death  in  me. 

1*  But  the  Jews  speaking  against  it,  I 
was  compelled  to  appeal  to  Caesar, 
not  as  having  anything  to  accuse 

'^^  my  nation  of.  For  this  cause  there- 
fore I  have  called  you  to  [me]  to 
see  and  to  speak  to  you ;  for  on 
account  of  the  hope  of  Israel  I 

21  have  this  chain  about  me.  And 
they  said  to  him,  For  our  parts, 
we  have  neither  received  letters 
from  Judaea  concerning  thee,  nor 
has  any  one  of  the  brethren  who 
has  arrived  reported  or  said  any- 

22  thing  evil  concerning  thee.  But 
we  heg^  to  hear  of  thee  what  thou 
thinkest,  for  as  concerning  this 
sect  it  is  known  to  us  that  it  is 

23  everywhere  spoken  against.  And 
having  appointed  him  a  day  many 
came  to  him  to  the  lodging,  to 
whom  he  expounded,  testifying  of 
the  kingdom  of  God,  and  per- 
suading them>  concerning  Jesus, 


R  Literally  'men  brethren.' 

»>  Or  '  we  shoiild  think  well.'  It  is  used 
as  in  text.  Daniel  ii.  16,  1  Mace.  xi.  28, 
Wisdom  of  Solomon  xiii.  18,  2  Mace.  ii.  8. 
See  Wetsteiii  on  Acts  xv.  .S8  (where  the 
Vulgate  has  rogabat),  and  Schleusner,  sub 
voce,  for  classical  examples. 


both  from  the  law  of  Moses  and 
the  prophets,  from  early  morning 

■-*  to  evening.  And  some  were  per- 
suaded of'  the  things  which  were 

-•^  said,  but  some  disbelieved.  And 
being  disagreed  among  themselves, 
they  left ;  Paul  having  spoken  one 
word,Well  spoke  the  Holy  Ghost  by 
Esaias  the  prophet  to  our  fathers, 

23  saying.  Go  to  this  people,  and  say, 
Hearing  ye  shall  hear  and  not 
understand,  and  seeing  ye  shall 

27  see  and  not  perceive.  For  the 
heart  of  this  people  has  become 
fat,  and  they  hear  heavily  with 
their  ears,  and  they  have  closed 
their  eyes,  lest  they  should  see 
with  their  eyes,  and  hear  with 
their  ears,  and  understand  with 
their  heart,  and  be  converted,  and 

28  I  should  heal  them.  Be  it  known 
to  you  therefore,  that  this '  salva- 
tion of  God  has  been  sent  to  the 
nations ;  they  also  will  hear  [it.] 

2'^  [And  he  having  said  this,  the  Jews 
went  away,  having  great  reasoning 

30  among  themselves.]  ™  And  he  ° 
remained  two  whole  years  in  his 
own  hired  lodging,  and  received 

31  all  who  came  to  him,  preaching 
the  kingdom  of  God,  and  teaching 
the  things  concerning  the  Lord 
Jesus  Christ,  with  all  freedom  un- 
hinderedly. 

>  T.B.  adds  '  the  things.' 

k  'Assented  to  them  as  true.'  It  is  used 
of  giving  credit  to  a  person  so  as  to  follow 
him  :  as  in  Acts  v.  36. 

'  T.  R.  reads  '  the  salvation.' 

«»  This  verse  is  rejected  by  very  many. 

n  T.  R.  reads  '  Paul.' 


EPISTLE  TO  THE  ROMANS. 


PAUL,  bondsman  of  Jesus  Christ, 
[a]  called  a   apostle,  separated  to 

2  God's  glad  tidings,  (which  he  had 
before  promised  by  his  prophets 

3  in  holy  writings,b)  concerning  his 
Son  (come  of  David's  seed  accord- 

*  ing  to  flesh,  marked  out  Son  of 
God  in  power,  according  to  [the] 
Spirit  =  of  holiness,  by  resurrec- 
tion of  [the]  dead)  Jesus  Christ  our 

5  Lord ;  by  whom  we  have  received 
grace  and  apostleship  in  behalf 
of  his  name,  for  obedience  of 
faith    among     all    the     nations, 

^  among  whom    are  ye  also  [the] 

7  called  "^  of  Jesus  Christ :  to  all  that 
are  in  Rome,  beloved  of  God, 
called «  saints  :  Grace  to  you  and 
peace  from  God  our  Father  and 
[our]  Lord  Jesus  Christ. 

8  First,  I  thank  my  God  through 
Jesus  Christ  for  you  all,  that 
your  faith  is   proclaimed  in   the 

0  whole  world  ;  for  God  is  my  wit- 
ness, whom  I  serve  in  my  spirit  in 
the  glad  tidings  of  his  Son,  how 


a  'A  called  apostle,'  and  ver.  7  'called 
saints  :'  in  the  latter  case  the  sense  is 
changed  in  the  Authoi-ized  Version.  In 
the  original  they  are  designated  as  already 
saints,  '  saints  by  the  calling  of  God,'  not 
as  simply  called  to  be  so.  '  Called  saints' 
is  ambiguous  in  English:  the  sense  is 
determined  in  the  note  on  verse  7. 

*>  'In  holy  writings :'  there  is  no  article ; 
and  'in  the  holy  scriptures'  is  not  warranted 
by  the  original.  The  statement  of  the 
apostle  is  general,  addressing  himself,  as 
he  dues,  to  Gentiles. 

<:  In  many  cases  it  is  impossible  to  put 
a  small  or  a  large  S  rightly  to  the  word 
Spirit,  as  the  presence  and  power  of  the 
Holj'  Ghost  characterizes  the  state,  and 
that  and  the  state  are  both  included.  And 
so  it  is  here.  It  is  divine,  not  merely 
human,  perfectness,  and  by  the  Holy 
Ghost,  yet  it  is  Christ's  state.  But  it  is 
not  merely  a  state,  but  that  state  which 


unceasingly  I  make  mention  of 

^0  you,  always  beseeching  at  my 
prayers,  if  any  way  now  at  least 
I  may  be  prospered,  f  by  the  will 

^^  of  God  to  come  to  you.  For  I 
greatly  desire  to  see  you,  that  I 
may  impart  to  you  some  spiritual 

^2  gift  to  establish  you  ;  that  is,  to 
have  mutual  comfort  among  you, 
each  by  the  faith  which  [is]  in  the 

13  other,  both  yours  and  mine.  But 
I  do  not  wish  you  to  be  ignorant, 
brethren,  that  I  often  proposed 
to  come  to  you,  (and  have  been 
hindered  until  the  present  time,) 
that  I  might  have  some  fruit 
among  you   also,  even  as  among 

1*  the  other  nations.  I  am  a  debtor 
both  to   Greeks   and   barbarians, 

15  both  to  wise  and  unintelligent :  so, 
as  far  as  depends  on  me,  am  I 
ready  to  announce  the  glad  tiding3 
to  you  also  who  [are]  in  Rome. 

IS  For  I  am  not  ashamed  of  the 
glad  tidings  :  s  for  it  is  God's  power 
to   salvation,   to   every  one  that 


consists  in  the  presence  and  power  of  the 
Holy  Ghost,  and  is  the  absolute  expression 
of  it.  On  the  whole,  I  put  a  large  S  here, 
but  it  is  the  Son  manifested  on  earth  who 
is  spoken  of,  and  characteristic  of  him. 
Resurrection  was  the  proof,  but  he  who 
had  eyes  to  see  saw  what  came  in  flesh 
justified  in  the  Spirit  even  when  here,  the 
same  Spirit  which  was  quickening  power 
in  resurrection,  as  1  Peter  iii.  IS,  ^ojoTrotTjdecs 
TTvev/btari. 

d  '  Called  ones  of  Jesus  Christ'  is  what 
they  are. 

e  That  is,  saints  by  calling  :  '  called  to 
be  saints'  is  not  the  meaning  of  the  passage. 

f  evoSuid-qa-oixaL  does  not  refer  to  a  pros- 
perous journey,  but  to  the  hope  that  God 
may  favour  or  prosper  him  -o  that  he 
may  come  ;  he  had  long  wished  it,  and 
hoped  thatat  last  it  might  be  granted  him. 

e  T.E.  adds  'of  Christ.' 


ROMANS  I. 


believes,  both  to  Jew  first,  and  to 
^7  Greek  :  for  righteousness  of  God** 
is  revealed  therein,  on  the  prin- 
ciple of  faith,  to  faith  :  according 
as  it  is  written,  But  the  just  shall 
live  by '  faith. 
^*  For  there  is  revealed  wrath  of 
God  from  heaven  upon  all  impiety 
and  unrighteousness  of  men  hold- 
ing the  truth  in  unrighteousness. 

19  Because  what  may  be  known  of 
God  is  manifest  among  them,  for 
God  has  manifested  [it]  to  them, — 

20  for  from  [the]  world's  creation 
the  invisible  things  of  him  are 
perceived,  being  apprehended  by 
the  mind  through  the  things  that 
are  made,  both  his  eternal  power 
and  divinity,' — so  as  to  render"* 
them  inexcusable. 

21  Because,'  knowing  God,  they 
glorified  him  not  as  God,  neither 
were  thankful ;  but  fell  into  folly 
in  their  thoughts,™  and  their 
heart,  without  understanding,  was 

22  darkened  :  professing  themselves 

23  to  be  wise,  they  became  fools,  and 
changed  the  glory  of  the  incor- 
ruptible God  into  [the]  likeness  of 


^  '  Righteousness  of  God.'  The  absence 
of  the  article  may  arrest  the  mind  here, 
and  in  some  other  places,  in  this  part  of 
the  epistle.  I:;  is  likely  to  do  so,  because 
the  righteousness  of  G<>d  is  now  a  known 
doctrine  ;  not  so  when  the  apostle  taught 
This  righteousness  of  God  was  a  wholly 
new  thought,  as  was  indeed  wrath  from 
heaven  :  wrath  on  earth  was  not.  The 
gospel,  or  'glad  tidings,'  was  the  power  of 
God  to  salvation,  beaiuse  righteousness  of 
God  (tiiat  kind  of  righteousness)  was  re- 
vealed-not  that  of  man  required.  See 
also  chap.  iii.  21. 

»  'By  faith.'  The  word  'by'  is  the  same 
in  Greek  (ek)  as  th;it  translated  'on  the 
principle  of.'  I  have  left  'by'  as  being  a 
quotation. 

i  Here  fteio-njs  is  characteristic ;  not 
fleori/s,  'Godhead,'  as  in  Col.  ii.  9. 

k  eis  TO  iluai  does  not  afl5rm  that  they 


an  image  of  corruptible  man  and 
of  birds  and  quadrupeds  and  rep- 
2*  tiles.  Wherefore  God  gave  them 
up  also"  in  the  lusts  of  their  heart 
to  uncleanness,  to  dishonour  their 

25  bodies  between  themselves  :  who" 
changed  the  truth  of  God  into 
f alsehood,and  honoured  and  served 
the  creature  more  than  him  who 
had  created  [it],   who  is  blessed 

26  for  ever.  Amen.  For  this  reason 
God  gave  them  up  to  vile  lusts  ; 
for  both  their  females  changed  the 
natural  use  into  that  contrary  to 

27  nature ;  and  in  like  manner  the 
males  also,  leaving  the  natural  use 
of  the  female,  were  inflamed  in 
their  lust  towards  one  another; 
males  with  males  working  shame, 
and  receiving  in  themselves  the 
recompense  of  their  error  which 

-8  -was  fit.  And  according  as  they 
did  not  think  good?  to  have  God 
in  [their]  knowledge,  God  gave 
them  up  to  a  reprobate  'i  mind  to 

29  do  unseemly  things  ;  being  filled 
with  all  unrighteousness,''  wicked- 
ness, covetousness,  malice ;  full 
of  envy,  murder,  strife,  deceit,  evil 


are,  simply,  but  the  consequence  of  the 
display  of  creative  glory  in  wliat  was  seen. 
'So  that  they  should,'  or  'might  be,'  is 
ambiguous  in  English,  and  implies  pur- 
pose. Hence  I  have  said  '  so  as  to  render,' 
which  gives  the  sense. 

•  This  is  the  second  reason  :  the  first  is 
ver.  19. 

m  ScaAo-yto-nxoi? signifies  the  'inward  rea- 
sonings of  the  mind.'  The  word  'thoughts' 
in  English  conveys  this  best. 

n  The  'also'  is  doubtful  here. 

°  o'lTti/es. 

p  €5oKiju.a<raf  is  not  '  they  liked  ;'  the 
word  means  '  to  assay,  test,  prove ;'  and 
thence  'approve,  or  hold  for  good.' 

q  Or,  as  some,  'a  mind  void  of  moral 
discernment,'  ifioKi/mof  answering  to  '  did 
not  think  good  ;'  ovic  eSoKifxaaav . 

1  T.  E.  adds  '  fornication.' 


EOMANS  I,  n. 


30  dispositions  ;  whisperers,  back- 
biters, hateful  to  God,i  insolent, 
proud,  boasters,  inventors  of  evil 
things,    disobedient    to    parents, 

31  void  of  understanding-,  faithless, 
without  natural  affection,''  unmer- 

32  ciful ;  who  knowing  the  righteous 
judgment s  of  God,  that  they  who 
do*  such  things  are  worthy  of 
death,  not  only  practise  them,  but 
have  fellow  delight  ^  in  those  who 
do  [them.] 

n.  Therefore  thou  art  inexcusable, 
O  man,  every  one  who  judgest,  for 
in  that  in  which  thou  judgest  an- 
other, thou  condemnest"  thyself; 
for  thou  that  judgest  doest  the 

2  same  things.  But  we  know  that 
the  judgment  of  God  is  according 
to  truth  upon  those  who  do  such 

8  things.  And  thinkest  thou  this, 
O  man,  who  jiidgest  those  that  do 
such  things,  and  practisest  them 
[thyseK],  that  thoii  shalt  escape 

*  the  judgment  of  God  ?  or  despisest 
thou  the  riches  of  his  goodness, 
and  forbearance,  and  long-suf- 
fering;   not    knowing    that    the 


goodness  of  God  leads  thee  to 
5  repentance  ?  but,  according  to 
thy  hardness  and  impenitent  heart, 
treasurest  up  to  thyself  wrath,  in 
[the]  day  of  wrath,  and  revelation 
of  [the]  righteous  judgment  of 
^  God,    who    shall  render   to   each 

7  according  to  his  works  :  to  them 
who,  in  patient  continuance  of 
good  works,''  seek  for  glory,  hon- 
our,    and    incorruptibility,)'     life 

8  eternal.  But  to  those  that  are 
contentious,  and  are  disobedient 
to  the  truth,  but  obey  unright- 
eousness, [there  shall  be]  wrath 

9  and  indignation,  ^  tribulation  and 
distress,  on  every  soul  of  man  that 
works  evil,  both  of  Jew  first,  and 

^*^  of  Greek ;  but  glory  and  honour 
and  peace  to  every  one  that  works 
good,  both  to  Jew  first,  and  to 

11  Greek  :  for  there  is  no  acceptance 

1-  of  persons  with  God.  For  as  many 
as  have  sinned  without  law  shall 
perish  also  without  law ;  and  as 
many  as  have  sinned  under  law 

13  shall  be  judged  by  law,  (for  not  the 
hearers  of  the  law  [are]  just  before 


1  The  ancients  and  Calvin  and  others 
would  translate  'God  haters;'  but  I  doubt, 
in  spite  of  ancient  oi)inion  drawn  from 
reasoning,  that  it  has  this  sense.  It  seems 
to  me  that  it  had  acquired  the  sense  of 
'abominable,'  'abominably  wicked:"  as 
*  cursed  children'  does  not  mean  that  a  1 
curse  is  prom  ainced,  but  that  they  are  so 
bad  as  to  be  fit  to  be  only  thus  designated. 
So  the  moral  state  of  Oeoa-rvyrj^.  See 
Fritzsche.  Meyer,  &c.  Suidas  and  CEcu- 
menius  give  it  only  as  an  opinion,  not  as 
the  use  of  the  word  in  Greek.  Kypke's 
citations  do  not,  I  think,  prove  anything; 
they  accord  with,  the  general  sense  given. 

"•  T.  R.  adds  'implacable.' 

*  SiKaiojfjia.  that  which  the  righteous 
will  of  God  requires,  hence  even  an 
ordinance  of  his  will,  or  a  righteous  act 
meeting  his  requirement.  See  Luke  i.  6 
and  Horn,  v  18 ;  and  also  Eev.  xv.  4,  where 
it  is  judgment  itself.    See  Eum.  ii.  5. 

'  Trpacro-o)  is  '  to  do  au  act '  as  a  matter 


of  fact,  to  carry  it  out  into  a  fact ;  Troieto  'to 
make,  produce.'  I  have  therefore  trans- 
lated Trpacrcrto  '  to  do,'  and  Troieto  '  practise,' 
which  is  more  a  course  of  action  going  on, 
doing  it,  as  in  German  was  machst  du  dort, 

"  The  constant  use  of  crvv  with  the  verb, 
by  the  apostle,  is  very  difficult,  sometimes 
impossible,  to  render  justly.  The  apostle 
means  here  that  not  only  their  own  pas- 
sions hurry  them  away,  but,  being 
thoroughly  coiTupt,  they  enjoy  other 
people's  sinning;  associating  themselves 
in  thought  and  spirit  with  them,  as 
taking  pleasure  in  their  doing  so. 

w  There  is  in  Greek  a  paronomasia, 
strengthening  the  sense :  xptVei?  toi/  eVe- 
pov,  (reavTOV  jciTaKptvecs. 

»  Literally  '  work,'  in  the  singular. 

y  a(f>9apa-t'a,  'incorruptibility.'  not  'im- 
mortality :'  the  resurrection,  or  change,  of 
the  body  is  looked  for ;  and  it  is  thus  a 
part  of  christian  truth. 

2  T.  R.  reads  'indignation  and  wrath.' 


ROMANS  II,  III. 


God,  but  the  doers  of  the  law  shall 

^*  be  justified.    For  when  [those  of 

the]  nations,  which  have  no  law, 

practise  by  nature  the  things  of 

the  law,  these,  having  no  law,  are 

15a  law  to  themselves;  who^  shew 

the  work  of  the  law  written"  in 

their  hearts,  their  conscience  also 

bearing  witness,  and  their  thoughts 

accusing  or  else  excusing  them- 

18  selves  between  themselves  ;)    in 

[the]  day  when  God  shall  judge 

the  secrets  of  men,  according  to 

my  glad  tidings,  by  Jesus  Christ. 

17  But  if'  thou  art  named  a  Jew, 
and  restest  in  the  law,  and  makest 

18  thy  boast  in  God,  and  knowest  the 
vsdll,  and  discerningly  approvest 
the  things  that  are  more  excellent, 
being  instructed  out  of  the  law ; 

18  and  hast  confidence  that  thou  thy- 
seK  art  a  leader  of  the  blind,  a 
light  of  those  who  [are]  in  dark- 

20  ness,  an  instructor  of  the  foolish, 
a  teacher  of  babes,  having  the 
form  of  knowledge  and  of  truth  in 

21  the  law :  thou  then  that  teachest 
another,  dost  thou  not  teach  thy- 
self ?  thou  that  preachest  not  to 

22  steal,  dost  thou  steal  ?  thou  that 
sayest  [man  should]  not  commit 
adultery,  dost  thou  commit  adul- 
tery ?  thou  that  abhorrest  idols, 

23  dost  thou  commit  sacrilege  ?  thou 
who  boastest  in  law,  dost  thou  by 
transgression  of  the  law  dishonour 

24  God?    For  the  name  of  God  is 


*  oiTU'es. 

»  It  is  not  the  law,  but  the  work  which 
is  written  :  to  epyov  rov  vofxov  ypanTOU. 

•>  T.  R.  reads  'behold,'  ISe,  instead  of 
el  5e. 

«  Literally  '  do.' 

^  The  word  commonly  translated  'im- 
puted.' 

e  6ia.  with  the  genitive,  has  the  sense 
of  '  in  a  given  state  or  condition,  as  well 


blasphemed     on     your     account 
among  the  nations,  according  as 

25  it  is  written.  For  circumcision 
indeed  profits  if  thou  keep"^  the 
law ;  but  if  thou  be  a  law-trans- 
gressor, thy  circumcision  is  become 

26  uncircumcision.  If  therefore  the 
uncircumcision  keep  the  require- 
ments of  the  law,  shall  not  his 
uncircumcision  be  reckoned*^  for 

27  circumcision,  and  uncircumcision 
by  nature,  fulfilling  the  law,  judge 
thee,  who,  with^  letter  and  cir- 
cumcision,  [art]  a  law-transgres- 

28  sor  ?  For  he  is  not  a  Jew  who 
[is]  one  outwardly,^  neither  that 
circumcision  which  is  outward  in 

29  flesh ;  but  he  [is]  a  Jew  [who  is 
so]  inwardly  ;  s  and  circumcision, 
of  the  heart,  in  spirit,  not  in  letter ; 
whose  praise  [is]  not  of  men,  but 
of  God. 

III.  What  then  [is]  the  superiority 
of  the  Jew  ?  or  what  the  profit  of 

2  circumcision  ?  Much  every  way  : 
and  first  indeed,  that  to  them 
were  entrusted  the  oracles  of  God. 

3  For  what  ?  if  some  have  not  be- 
lieved, shall  their  unbelief  make 
the  faith  of  God  of  none  effect  ? 

*  Far  be  the  thought :  but  let  God 
be  true,  and  every  man  false  ;  ac- 
cording as  it  is  written,  So  that 
thou  shouldest  be  justified  in  thy 
words",  and  overcome  when  thou 

5  art  in  judgment.  But  if  our 
unrighteousness  commend  God's 

as  '  by  means  of.'  '  By  letter  and  circum- 
cision' gives  no  definite  sense  here.  I 
have  endeavoured  to  express  the  sense  by 
'  with,'  as  their  having  or  possessing  letter 
and  circumcision  practically  puts  them  in 
that  condition, 
f  ev  Tio  <j>ayepw,  'openly,'  'manifestedly.' 
sr  ev  Tw  Kpvn-TO),  in  what  is  hidden  or 
secret. 


EOMANS  m. 


righteousness,  what  shall  we  say  ? 
Is  God  unrighteous  who  inflicts 
wrath?''    I   speak     according    to 

6  man.  Far  be  the  thought :  since 
how  shall  God  judge  the  world  ? 

7  For  if  the  truth  of  God  in  my  He 
has  more'  abounded  to  his  glory, 
why  yet   am  I  also  judged  as  a 

8  sinner  ?  and  not,  according  as  we 
are  injuriously  charged,  and  ac- 
cording as  some  affirm  that  we 
say.  Let  us  practise  'evil  things, 
that  good  ones  may  come  ?  whose 
judgment  is  just. 

9  What  then  ?  are  we  better  ?  No, 
in  no  wise  :  for  we  have  before 
charged   both   Jews   and   Greeks 

10  with  being  all  under  sin  :  accord- 
ing as  it  is  written.  There  is  not  a 
righteous   [man],  not   even   one: 

11  There  is  not  the  [man]  that 
understands,  there  is  not  one  that 

12  seeks  after  God.  All  have  gone 
out  of  the  way,  they  have  to- 
gether become  unprofitable ;  there 
is  not  one  that  practises  goodness, 
there   is   not   so    much    as   one  : 

13  Their  throat  [is]  an  open  sepul- 
chre ;  with  their  tongues  they  have 
used    deceit  :    asps'   poison    [is] 

1*  under  their  lips  :   whose    mouth 

t  '  Inflicts  wrath'  is  hardlj^  English,  as 
wrath  is  a  sentiment  of  the  mind  ;  and  it 
is  what  reaches  another  which  is  inflicted, 
as  punishment  or  pain.  But  'executes' 
is  not  the  sense,  nor  is  '  takes  vengreance.' 
The  form  of  expression  is  in  Greek,  as  in 
the  use  of  •  inflict'  in  English,  a  figure  of 
the  eflfect  for  thecause,  eTri^epcoi/  ttji/  opyrjv. 
Parkhurst  gives  '  inflicts  wrath '  or  '  ven- 
geance ;'  so  1  have  ventured  it. 

»  Or  'has  more  abounded  bv  my  lie.' 
In  the  translation  in  the  text  the  thought 
is  '  he  remained  true  in  spite  of  my  failure.' 

k  Literally  'in  the  law.' 

'  yevr)Tai :  'become  in  that  state.'  not  as 
future,  but  as  the  existing  consequence. 
Hence  I  say  'be.' 

">  Or  'because :'  so  Meyer,  Alford,  and  De 
Wette,  referring  it  to  what  goes  before. 


is  full  of  cursing  and  bitterness 

15  swift  their  feet  to   shed  blood 

16  ruin  and  misery  in  their  ways 

17  and  way  of  peace  they  have  not 

18  known :  there  is  no  fear  of  God 

19  before  their  eyes.  Now  we  know 
that  whatever  the  things  the  law 
says,  it  speaks  to  them  who  [are] 
under''  the  law,  that  every  mouth 
may  be  stopped,  and  all  the  world 
bei     under     judgment    to     God. 

20  Wherefore"'  by  works  of  law  no 
flesh  shall  be  justified  before  him  ; 
for  by  law  [is]  knowledge  of  sin. 

21  But  now  without  law  righteous- 
ness of  God  is  manifested,  borne 
witness   to  by  the  law   and    the 

22  prophets  : "  righteousness  of  God 
by  faith  of  Jesus  Christ  towards 
all,  and  upon  all  those  who  be- 
lieve :  for  there  is  no  difference ; 

23  for  all  have    sinned,    and    come 
2^  short"  of  the  glory  of  God  ;  being 

justified  freely  by  his  grace  through 
the  redemption  which  [is]  in  Christ 
23  Jesus  ;  whom  God  has  set  forth  a 
mercy-seat,P  through  faith  in  his 
blood,  for  [the]  shewing  forth  of 
his  righteousness,  in  respect  of 
the  passing  by  t  the  sins  that  had 
taken  place   before,  through  the 


But  it  is  a  much  more  general  proposition 
deduced  fmm  that,  as  'he  second  part  of 
the  sentence  shews,  which  does  refer  to 
what  goes  before. 

°  Greek  has  Se.  but  it  is  better  left  out 
for  the  sense  in  English. 

o  '  Come'  is  the  present  fact :  '  they  come 
short :'  '  are  short'  is  too  familiar.  I  add 
the  note,  otherwise  'come'  might  seem 
dependent  on  'have.'  '  Are  come  '  is  the 
perfect. 

p  I  do  not  think  this  word  can  be  used 
for  '[a]  propitiatory  [sacrifice]'  or  'pro- 
pitiation :'  it  certainly  is  not  its  habitual 
use  in  LXX  ;  and  we  have  the  two  parts 
of  the  work  of  the  great  day  of  attmement, 
here  and  in  chap.  iv.  95. 

<)  '  In  respect  of  the  passing  by  the  sins.' 
I  have  hesitated  as  to  using  Slo.  with  the 


ROMANS  III,  IV. 


^  forbearance  of  God ;  for  [the] 
shewing  forth  of  his  righteousness 
in  the  present  time,  so  that  he 
should  be  just,  and  justify  him 
that  is   of   [the]   faith  of  Jesus. 

27  Where  then  [is]  boasting  ?  It  has 
been  excluded.  By  what  law  ?  of 
works  ?   Nay,  but  by  law  of  faith  ; 

28  for""  we  reckon  that  a  man  is  jus- 
tified by  faith,  without  works  of 

29  law.  Is  [God]  the  God  of  Jews 
only?  is  he  not   of  [the]  nations 

80  also  ?  Tea,  of  nations  also  :  since 
indeed  [it  is]  one  God  who  shall 
justify  [the]  circumcision  on  the 
principle  of  faith,  and  uncircum- 

81  cision  by  faith.  Do  we  then  make 
void  law  by  faith  ?  Far  be  the 
thought:  [no,]  but  we  establish 
law. 

IV.  What  shall  we  say  then  that 
Abraham    our  father  ^   according 

2  to  flesh  has  found  ?  For  if  Abra- 
ham has  been  justified  on  the 
principle  of  works,  he  has  whereof 
to    boast,    but  not    before  God. 

3  For  what  does  the  scripture  say  ? 
And  Abraham  believed  God,  and 
it  was  reckoned  to  him  as '  right- 

*  eoustiess.    Now  to  him  that  works 

acciisstive  in  this  sense  here  ;  but  on  the 
whole  I  do  not  doubt  it  gives  the  sense. 
God  had  passed  by,  not  brought  into 
judgment,  the  sins  of  Old  Testament  be- 
lievers ;  and  the  accomplishment  of  the 
atonement  shewed  his  righteousness  in 
this.  Now  the  righteousness  is  itself 
shewn,  and  to  be  relied  on. 

«•  T.  E.  reads  '  faith.    Therefore.' 

»  Many  read  '  forefather.' 

*  I  am  not  quite  satisfied  with  'as;'  but 
I  am  that  it  is  the  nea'  est  Mpproach  to  the 
sense  in  English.  'For,'  I  object  to  ;  be- 
cause then  faith  is  made  of  positive  worth, 
haviiijj  the  value  of  righteousness ;  whereas 
the  sense  is  that  he  was  holden  for  righte- 
ous in  virtue  of  faith.  '  For'  does  not  go 
far  enough  as  righteousness  ;  too  far  as  to 
a  positive  value  of  faith.  Faith  might  be 
reckoned  for  righteousness,  and  yet  the 


the  reward  is  not  reckoned  as  of 
5  grace,  but  of  debt :  but  to  him 
who  does  not  work,  but  believes 
on  him  who  justifies  the  ungodly, 
his  faith  is  reckoned  as  righteous- 
^  ness.  Even  as  David  also  declares 
the  blessedness  of  the  man  to 
whom  God  reckons  righteousness 

7  without  works  :  Blessed  [they] 
whose  lawlessnesses  have  been  for- 
given, and  whose  sins  have  been 

s  covered :  blessed  [the]  man  to 
whom^  [the]  Lord  shall  not  at  all 
reckon  sin.^ 

8  [Does]  this  blessedness  then 
[rest]  on  the  circumcision,  or  also 
on  the  uncircumcision  ?  For  we 
say  that  faith  has  been  reckoned 

1^  to  Abraham  as  righteousness.  How 
then  has  it  been  reckoned  ?  when 
he  was  in  circumcision,  or  in  un- 
circumcision ?     Not  in  circumci- 

11  sion,  but  in  uncircumcision.  And 
he  received  [the]  sign  of  circum- 
cision [as]  seal  of  the  righteous- 
ness of  faith  which  [he  had]  being 
in  uncircumcision,  that  he  might* 
be  [the]  father  of  all  them  that  be- 
lieve being  in  uncircumcision,  that 
righteousness  might  be  reckoned 

righteousness  come  short  of  what  was  re- 
quired ;  whereas,  if  it  be  reckoned  as 
righteousness,  the  last  word  is  taken  in  its 
own  value  as  such  :  '  the  man  was  held  to 
be  righteous,'  'to  have  righteousness.'  It 
is  a  Hebrew  form.  See  Psalm  cvi.  31.  I 
apprehend  too  that  Genesis  xv  6,  where 
there  is  no  prepo.sition,  makes  the  force 
of  the  expression  plain. 

''  Many  read  '  whose  sin  :'  ov  for  u  : 
'  whose  sin  [the]  Lord  shall  not  at  all 
reckon  [to  him].' 

"^  That  is,  'not  account  of  him  as  having 
any,' 

»  ei?  TO  elvai,  '  in  order  to  his  being.'  It 
is  necessary  perhaps  to  say  '  that  he  might 
be'  in  English  ;  but  there  is  an  expression 
of  purpose  which  goes  rather  too  fur.  See 
note  to  chap,  i.  'J.O. 


ROMANS  IV,  V. 


12  to  them  also ;  ^  and  father  of  cir- 
cumcision, not  only  to  those  who 
are  of  [the]  circumcision,  but  to 
those  also  who  walk  in  the  steps 
of  the  faith,  during  uncircumci- 
sion,  of  our  father  Abraham/- 

13  For  [it  was]  not  by  law  that  the 
promise  was  to  Abraham,  or  to  his 
seed,  that  he  should  be  heir  of 
[the]  world,  but  by  righteousness 

1*  of  faith.  For  if  they  which  [are] 
of  law  be  heirs,  faith  is  made 
vain,  and  the  promise  made  of  no 

15  effect.  For  law  *  works  wrath  ; 
but**  where  no  law  is  neither  [is 

1*  there]  transgression.  Therefore  [it 
is]  on  the  principle  of  faith,  that 
[it  might  be]  according  to  grace, 
in  order  to  the  promise  being  sure 
to  all  the  seed,  not  to  that  only 
which  [is]  of  the  law,  but  to  that 
also  which  [is]  of  Abraham's  faith, 

17  who  is  father  of  us  all  (according 
as  it  is  written,  I  have  made  thee 
father  of  many  nations)  before 
the  God  whom  he  believed,  who 
quickens  the  dead,  and  calls  the 
things   which   be   not   as   being; 

18  who  against  hope  believed  in  ^ 
hope  to  his  becoming  father  of 
many  nations,  according  to  that 


y  Some  omit  '  also '  on  good  authority, 
perhaps  rightly. 

«  Some  may  doubt  of  the  accuracy  of 
the  translation  of  ver.  12,  from  the  appa- 
rent order  of  the  Greek  words.  However, 
I  give  without  any  hesitation  the  transla- 
tion in  the  text,  adding  this  notice  to  any 
one  who  can  consult  the  Greek.  It  is 
merely  the  apparent  form  of  the  phrase 
which  leads  to  another  transladon.  'Fa- 
ther of  circumcision '  means,  he  in  whom 
real  separation  to  God  was  first,  publicly 
established.  Perhaps  '  of  the  faith,  dur- 
ing [his]  uncircumcision,  of  our  father 
Abraham'  may  be  clearer.  This  notice 
will  at  any  rate  sufiBce. 

a  Or  '  for  the  law.' 

b  T.  R.  reads  '  for.' 


which  was  spoken,  So  shall  thy 
1^  seed  be :  and  not  being  weak  in 
faith,  he  considered  not''  his  own 
body  already  become  dead,  being 
about  a  hundred  years  old,  and 
the  deadening  of  Sarah's  womb, 

20  and  hesitated  not  at  the  promise 
of  God  through  unbelief ;  but  found 
strength  in  faith,^  giving  glory  to 

21  God ;  and  being  fully  persuaded 
that  what  he  has  promised  he  is 

22  able  also  to  do  ;  wherefore  also  it 
was  reckoned  to  him  as  righteous- 

23  ness.  Now  it  was  not  written  on 
his    account    alone    that   it   was 

2*  reckoned  to  him,  but  on  ours 
also,  to  whom,  believing  upon 
him  who  has  raised  from  among 

25  the  dead  Jesus  our  Lord,  who  has 
been  delivered  for  our  offences 
and  has  been  raised  for  our  justi- 
fication, it  will  be  reckoned. 

V.  Therefore  having  been  justified 
on  the  principle  of  faith,  we  have* 
peace  toward   God   through   our 

2  Lord  Jesus  Christ ;  by  whom  we 
haves  also  access  by  faith  into 
this  favour  in  which  we  stand, 
and  we  boast  in  hope  of  the  glory 
of  God. 

3  And  not  only  [that],  but  we  also 


c  Or  'with:'  en-i  is  the  state  or  condi- 
tion of  his  mind  in  believing.  See  1  Cor. 
ix.  10. 

d  Some  omit '  not,'  and  take  Se  in  ver.  20 
like  aAAa. 

e  '  Found  strength  in  faith '  may  seem 
rather  free;  but  'strengthened  by  faith' 
might  very  easily  be  applied  to  his  body 
in  this  passage ;  whereas  eveSvvafj.ujGr)  is 
inwardly  sti-engthened  :  '  was  strong '  is 
not  a  just  translation.  It  is,  I  apprehend, 
in  opposition  to  ov  SicKpt'^T)  ttj  aTrtarta. 
kvbvvafx.o<;  is  'gifted  with  strength.'  Abra- 
ham was  gifted  with  strength,  by  faith 
(i.e.,  inwardly,  in  contrast  with  doubt). 

f  Many  read  '  let  us  have.' 

g  Perfect :  '  have  obtained  and  possess.' 


EOMANS  V. 


boast  in  tribulations,  knowing  that 

*  tribulation  works  endurance  ;  and 

endurance,  experience  ;  and  expe- 

5  rience,  hope ;  and  hope  does  not 

make  ashamed,  because  the  love 

of  God  is  shed  abroad  in  our  hearts 

by  the  Holy  Ghost  which  has  been 

8  given  to  us :  for  we  being  still 

without  strength,  in  [the]  due  time 

Christ  has  died*"  for  [the]  ungodly. 

7  For  scarcely  for  a  just  [man]  will 
one  die,  for  perhaps  for  a  good 
[man]  some  one  might  also  dare 

8  to  die ;  but  God  commends  his 
own  love  to  us,  in  that,  we  being 
still  sinners,  Christ  has  died  for 

8  us.  Much  rather  therefore,  hav- 
ing been  now  justified  in  [the 
power  of]  his  blood,  we  shall  be 

10  saved  by  him  from  wrath.  For 
if,  being  enemies,  we  have  been 
reconciled  to  God  through  the 
death  of  his  Son,  much  rather, 
having  been  reconciled,  we 


^  Or  'died.'  It  is  the  aorist ;  but  'has 
died'  is  used  in  English  for  the  foct,  which 
is  the  force  of  the  aorist.  That  is,  it  is  so 
used  where  the  moral  import  is  an  abid- 
ing one,  and  time  is  not  in  question, 
though  no  abiding  effect  is  meant.  '  He 
has  fciken  a  journey.'  The  simple  preterite 
i.e.,  without  auxiliary,  is  not  an  aorist  in 
English  ;  it  is  historical,  and  the  f;ict  is 
vie\\ed  as  passed  and  done  with,  or  part  of 
a  whole  so  regarded. 

«  Or  'by  his  blood,'  '  by  his  life  :'  when 
ei/  is  used  morally  it  has  the  force  of  '  in 
the  power,'  'intrinsic  character  of;'  ev 
(roLpKi,  €v  irvevfidTi..  It  is  not  the  same 
preposition  here  as  in  that  which  I  ha%'e 
translated  'through  the  death.'  Here  the 
article  and  avrov  give  it  a  somewhat  more 
instrumental  character. 

k  The  epistle  divides  itself  here,  as  to 
doctrine,  into  two  distinct  parts,  which  a 
new  paragraph  hardly  shews.  Up  to  verse 
11  'sins'  had  been  treated  of;  from  this 
point  'sin.' 

'  This  is  a  different  word  from  that 
translated  'reckoned'  in  chapter  iv.  (both 
'imputed' in  Auth.  Ver.)  There,  a  man 
is  estimated  such  or  such,  judicially  es- 
teemed such  :  here,  a  particular  fault  is 


be  saved  by'  [the  power  of]  his 
life. 

11  And  not  only  [that],  but  [we 
are]  making  our  boast  in  God, 
through  our  Lord  Jesus  Christ, 
through  whom  now  we  have  re- 
ceived the  reconciliation. 

12  k  por  this  [cause] ,  even  as  by  one 
man  sin  entered  into  the  world, 
and  by  sin  death  ;  and  thus  death 
passed  upon  all  men,  for  that  all 

13  have  sinned :  (for  until  law  sin 
was  in  [the]  world ;  but  sin  is  not 
put  to  account '  when  there  is  no 

1*  law ;  but  death  reigned™  from 
Adam  until  Moses,  even  upon 
those  who  had  not  sinned"  in  the 
likeness  of  Adam's  transgression, 
who  is  [the]  figure  of  him  to  come. 

15  But  [.shaU]  °  not  the  act  of  favour 
[be]  as  the  offence  ?  For  if  by  the 
offence  of  one  the  many  have  died, 
much  rather  has  the  grace  of  God, 
and  the  free  gift  in  grace,  which 


put  to  a  person's  account.    The  former  is 
found  in  Gal.  iii.  6,  2  Cor.  v.  19 ;  this  only 
in  Philem.  18. 
™  Or  'has  reigned.' 

n  Or 'according  to.'    'Sinning after' has 
rather  the  chiiracter  of  copying,  which  is 
not  the  sense  here.     It  refers  to  Hosea  vi. 
7.     They,  like  Adam,  have  transgressed 
the  covenant :   this  of  Israel.    But  they 
who  had  no  law  did  not :  en-i  is  here  the 
form  or  character  in  or  with  which  any- 
thing happens  ;   that  which  gives  it  its 
character.   It  is  a  characterizing  condition 
of  the  act :  a  common  use  of  enC  with  a 
dative.     So  Heb.  x.  28,  ix.  17.     So  e<^'  «5 
eiri  TTocru).  Herodian,  quoted  by  Fritzsche, 
€(/)'  ere'pais  eicrf\9uiv  e^TrCaiv.      It   must  be 
differently  translated  in  different  cases  in 
English.  '  In  verse  12  here  '  in  that'  or  '  for 
that ;'  in  Herodian  '  with  other  hopes  ;'  «7rl 
I  TrdiTO),  lor  'how  much.'    Heb  x.  28:  'on 
'  [the' credit  or  testimony  of]  two  or  three 
j  witnesses.'    Heb.  ix.  17:  'where  death  is 
I  come  in,  has  intervened.'    It  is  a  condi- 
j  tioD  necessary  to,  or  characterizing  what 
]  is  done  by,  the  verb. 

o  Or  •  not  as  the  offence  [is]  the  act  of 
'  favour.' 


EOMANS  V,  VI. 


[is]  by  one  man  Jesus  Christ, 
^8  abounded  unto  the  many.  And 
[shall]  P  not  as  by  one  that  has 
sinned  [be]  the  gift  ?  For  the 
judgment  [was]  ofi  one  to  con- 
demnation, but  the  act  of  favour, 
of  many  offences  unto  justifica- 
1"  tion."^  For  if  by  the  offence  of  the 
one  death  reigned  by  the  one,  much 
rather  shall  those  who  receive  the 
abundance  of  grace,  and  of  the  free 
gift  of  righteousness,  reign  in  life 

18  by  the  one  Jesus  Christ :)  *  so  then 
as  [it  was]  by  one  offence  towards 
all  men  to  condemnation,  so  by  one 
righteousness '  towards  aU  men  for 

19  justification  of  life.  For  as  indeed 
by  the  disobedience  of  the  one  man 
the  many  have  been  constituted 
sinners  ;  so  also  by  the  obedience 
of  the  one  the  many  will  be  con- 

20  stituted  righteous.  But  law  came 
in,"  in  order  that  the  offence  might 
abound  ;  but  where  sin  abounded, 

21  grace  has  overabounded,  in  order 
that,  even  as  sin  has  reigned  in 
[the  power  of]  death,  so  also  grace 
might    reign  through   righteous- 


p  Or  '  not  as  by  one  that  sinned  [is]  the 
gift.' 

1  That  is,  had  its  foundation  in,  was 
grounded  on,  one  single  thing  or  act. 

«■  'Justification,' or  'judici.il  righteous- 
ness '  Here  the  Greek  is  moi-e  exact 
than  English  perhaps  allows.  Si/catto/aa 
is  the  st;ite  of  accomj)lished  subsisting 
righteousness  before  God,  ia  which  jus- 
tification places  us  ;  StKaioxris,  the  act 
of  justifying.  In  English  we  must  use 
justification  for  both.  1  cannot  say  "righ- 
teousness ;'  it  might  be  practical  Stxai- 
oavirr).  In  the  last  verse  of  chap.  iv.  it 
is  6tKatcj(Ti5,  because  it  was  the  doing  of 
it  which  was  in  view,  for  our  justifying  : 
not,  as  some  read,  because  we  were  justi- 
fied—tliis  can  be  said  only  (v.  1)  in  con- 
nection  with  faith,  and  would  have  been 
5ia  TO  ScKaLOLiOrjvat  T7|U.a?.  ^ta  rriv  SiKatoicnv 
rifjiS)v  is  the  effect  future  to  the  rising 
again.  I  would  add,  SoipTj/aa  is  translated 


ness^to  eternal  life  through  Jesus 
Christ  our  Lord. 
VI.      What    then    shall    we    say? 
Should"'  we  continue  in  sin  that 

2  grace  may  abound  ?  Far  be  the 
thought.  We  who  have  died  to 
sin,  how  shall  we  still  live  in  it  ? 

3  Are  you  ignorant  that  we,  as  many 
as  have  been  baptized  unto  Christ 
Jesus,  have  been  baptized  unto  his 

4  death  ?  We  have  been  buried  there- 
fore with  him  by  baptism  unto 
death,  in  order  that,  even  as  Christ 
has  been  raised  up  from  among 
[the]  dead  by  the  glory  of  the  Fa- 
ther, so  we  also  should  walk  in  new- 

5  ness  of  life.  For  if  we  are  become 
identified  with  him  in  the  likeness 
of  his  death,  so  also  we  shall  be  of 

8  [his]  resurrection  ;  knowing  this, 
that  our  old  man  has  been  cruci- 
fied with  [him],  that  the  body  of 
sin  might   be  annulled,  that  we 

7  should  no  longer  serve  sin.  For 
he  that  has  died  is  justified^  from 

8  sin.  Now  if  we  have  died  with 
Christ,  we  beKeve  that  we  shall 

8  also  Uve  with  him,  knowing  that 


'gift,'  xapia-fia  'act  of  favour,'  and  Siapea 
'free  gift,' to  distinguish  them. 

»  Verses  13  to  17  are  a  parenthesis. 

'  Here  '  righteousness'  is,  as  in  ver.  16, 
SLKaioj/xa,  translated  there  'justification,' 
which  here  it  evidently  cannot  be ;  it  is 
the  accomplished  subsisting  righteousness 
answering  to  the  one  offence. 

"  Trapei.<rq\6ev,  came  in  as  an  extra  thing, 
or  by  the  bye. 

^  SiKatocrvinf).  It  is  the  thing  on  that 
principle,  not  simply  an  effectuated  ac- 
complished SlKOiioifJLa. 

^  T.  R.  reads  "shall  we.'  It  is  the  sub- 
junctive, eTTip.evojfj.ep  for  eTTip.evovfjiev,  what 
is  called  the  deliberative  subjunctive :  'Are 
we  to  do  so?' 

»  'Justified,'  SeSiKaCurai :  'free'  is  am- 
biguous, and  might  be  supposed  to  be 
eKevOepoi.  It  is  justified,  cleared,  dis- 
charged.    From  'sin,'  note,  not  'sins.' 


EOMANS  VI,  VII. 


Christ  having'  been  raised  up  from 
among  [the]  dead  dies  no  more  : 
death  has  dominion  over  him  no 
i*^  more.  For  in  that  he  has  y  died,  he 
has  y  died  to  sin  once  for  all ;  but 
in  that  he  lives,  he  lives  to  God. 

11  So  also  ye  reckon  yourselves  dead 
to  sin  and  alive  to  God  in  Christ 

12  Jesus.^  Let  not  sin  therefore  reign 
in  your  mortal  body  to  obey"  its 

13  lusts.  Neither  yield  ^  your  mem- 
bers instruments  of  unrighteous- 
ness to  sin,  but  yield  yourselves 
to  God  as  alive  from  among  •-'  [the] 
dead,  and  your  members  instru- 
ments of  righteousness  to   God. 

1*  For  sin  shall  not  have  dominion 
over  you,  for  ye  are  not  under 
law  but  under  grace. 

15  What  then  ?  should  ^  we  sin  be- 
cause we  are  not  under  law  but 
under  grace  ?  Far  be  the  thought. 

1^  Know  ye  not  that  to  whom  ye 
yield  yourselves  bondsmen  for 
obedience,  ye  are  bondsmen  to 
him  whom  ye  obey,  whether  of 
sin  unto  death,  or  of  obedience 

17  unto  righteousness  ?  But  thanks 
[be]  to  God,  that  ye  were  bonds- 
men of  sin,  but  have  obeyed  from 
the  heart  the  form  of  teaching 
into  which    ye  were   instructed. 

18  Now,  having  got  your  freedom 
from  sin,  ye  have  become  bonds- 

19  men  to  righteousness.      I  speak 


y  Or  'died.'    It  is  the  fact. 

»  T.  R.  adds  'our  Lord,'  with  good  autho- 
rities. 

»  T.R.  reads 'in  its  lusts.'  The  MSS  vary. 

•>  The  distinction  between  TTapi.aTa.vere 
and  Trapaa-T^craTe— that  is,  tlie  present, 
which  lias  a  continuous  i)resent  sense  ; 
and  the  aorist,  which  gives  the  act  in  it- 
self— I  have  sought  in  vain  a  means  of  dis- 
tinguishing in  English.  ^rjSe  napKnavere. 
'  neither  yield  youf  members.'  It  is  at  no 
time  to  be  done  irapa(TTri(raTf,  '  let  it  have 
been  done '  as  a.  once  accomplished  act. 


humanly  on  account  of  the  weak- 
ness of  your  flesh.  For  even  as 
ye  have  yielded  your  members  in 
bondage^  to  uncleannesa  and  to 
lawlessness  unto  lawlessness,  so 
now  yield  ^  your  members  in  bond- 
age to  righteousness  unto  holiness. 

-^  For  when  ye  were  bondsmen  of  sin 
ye  were  free  from  righteousness. 

-1  What  fruit  had  ye  then  in  the 
things  of  which  ye  are  now  a- 
shamed  ?  for  the  end  of  them  [is] 

'--death.  But  now,  having  got  your 
freedom  from  sin,  and  having  be- 
come bondsmen  to  God,  ye  have 
your  fruit  unto  holiness,  and  the 

'•^'■^  end  eternal  life.  For  the  wages  of 
sin  [is]  death ;  but  the  act  of 
favour  of  God,  eternal  life  in 
Christ  Jesus  our  Lord. 

VII.  Are  ye  ignorant,  brethren, 
(for  I  speak  to  those  knowing 
law,)  that  laws  rules  over  a  man 

2  as  long  as  he  lives  ?  For  the  mar- 
ried woman  is  bound  by  law  to  her 
husband  so  long  as  he  is  alive ; 
but  if  the  husband  should  die,  she 
is  clear  from  the  law  of  the  hus- 

3  band  :  so  then,  the  husband  being 
alive,  she  shall  be  called  an  adul- 
teress if  she  be  to  another  man ; 
but  if  the  husband  should  die  she 
is  free  from  the  law,  so  as  not  to 
be  an  adulteress  though  she  be  to  . 

^  another  man.     So  that,  my  breth- 


<=  '  Out  of  dead  are  alive.'  The  order  of 
the  words  gives  a  conti-asted  force  to  the 
t'/c  veKpoiv  ;  not  merely  that  they  came 
tliencc.  But  '  out  of  dead  alive'  is  hardly 
English. 

d  Or  'arc  we  to  sin?'  the  subjunctive 
aorKst.    T.  R.  reads  '  shall' 

c  The  word  translated  '  in  bondage'  is  an 
adjective,  expressing  the  state  of  slavery, 
to  which  no  word  answers  in  English. 

'  This  is  the  aorist,  the  act  dune  once 
for  all,  Lave  it  done. 

K  Or  '  the  law.' 


EOMANS  VII. 


ren,  ye  also  have  been  made 
dead  to  the  law  by  the  body  of 
the  Christ,  to  be  to  another  who 
has  been  raised  up  from  among 
[the]  dead,  in  order  that  we  might 
bear  fruit  to  God. 

5  For  when  we  were  in  the  flesh  the 
passions  of  sins,  which  [were]  by 
the  law,  wrought  in  our  members 

^  to  bring  forth  fruit  to  death ;  but 
now  we  are  clear  from  the  law, 
having  died  ^  in  that  in  which  we 
were  held,  so  that  we  should  serve 
in  newness  of  spirit,  and  not  in 
oldness  of  letter. 

7  What  shall  we  say  then  ?  [is] 
the  law '  sin  ?  Far  be  the  thought. 
But  I  had  not  known  sin,  unless 
by  law:  for  I  had  not  had  con- 
science also  of  lust  unless  the 
law    had    said.    Thou    shalt  not 

s  lust ;  but  sin,  getting  a  point 
of  attack  by  the  commandment, 
wrought  in  me   every  lust ;   for 

8  without  law  sin  [was]  dead.  But 
I  was  aUve  without  law  once  ;  but 
the  commandment  having  come, 

1^  sin  revived,  but  I  died.  And  the 
commandment,  which  [was]  for 
life,  was  found,  [as]  to  me,  itself 

11  [to  be]  unto  death  :  for  sin,  getting 
a  point  of  attack  by  the  command- 
ment, deceived  J  me,  and  by  it  slew 

12  [me].     So  that  the  law  indeed  [is] 

^  '  Having  died :'  T.  E.  reads  'that  being 
dead  in  whicli.'  But  it  is  an  unfounded 
reading.  Erasm.  and  Staph.  1550  have 
aiToOavovTe^ ;   Beza  anoOauovTo?. 

i  Or  '  the  law  [is]  sin.'  The  sense  is  the 
same. 

i    e^Tj7raTr)(re. 

k  T.  R.  reads  rather  '  is  become, '-yeyove  : 
eyevero  is  read  by  all  the  best  uncial  MSS. 
s,  B,  A,  C,  D,  and  Porph.  (Tisch.)  Meyer, 
Lachm.  Alford  have  e-yeVero.  I  notice  it 
as  Tisch.  and  Griesb.  have  ve'vovei/.  Two 
MSS.  F,G.  omit  both. 

'  Or  'working  out.' 

"» I  have  put  'I'  in  italics  when  the  per- 


holy,  and  the  commandment  holy, 

13  and  just,  and  good.  Did  then 
that  which  is  good  become  ^  death 
to  me  P  Far  be  the  thought.  But 
sin,  thatit  might  appear  sin,  work- 
ing' death  to  me  by  that  which  is 
good  ;  in  order  that  sin  by  the 
commandment   might  become  ex- 

i''  ceeding  sinful.  For  we  know  that 
the  law  is   spiritual :  but  I™  am 

1^  fleshly,"  sold  under  sin.  For  that 
which  I  do,  °  I  do  not  own :  for  not 
what  I  wiU,  this  I  do ;  but  what  I 

IS  hate,  this  I  practise.  But  if  what 
I  do  not  will,  this  I  practise,  I 
consent  to   the   law  that   [it  is] 

17  right.  Now  then  it  is  no  longer 
I  that  do"  it;  but  the   sin  that 

18  dwells  in  me.  For  I  know  that  in 
me,  that  is,  in  my  flesh,  good  does 
not  dwell :  for  to  will  is  there  with 
me;P  but   to  do"  right    [I  findji 

19  not.  For  I  do  not  practise  the 
good  that  I  will ;  but  the  evil  I 

20  do  not  will,  that  I  do.°  But  if 
what  I  do  not  will,  this  I  practise, 
it  is   no  longer  I  do «  it,  but  the 

21  sin  that  dwells  in  me.  I  find  then 
the  law  upon  me  who  wills  to  prac- 
tise what  is  right,  that  with  me 

22  evil  is  there.P  For  I  delight  in  the 
law  of  God  according  to  the  in- 

23  ward  man  :  but  I  see  another  law 
in  my  members,  warring  in  oppo- 


sonal  pronoun  eyoii  is  emphatically  intro- 
duced in  Greek  and  the  emphasis  is  not 
otherwise  apjiarent ;  the  position  of  e/moi 
'me,"  produces  the  same  effect,  save  in 
verse  9  ;  the  contrast  is  there  apparent. 

"  (TapKLvo^.     T.  E.  reads  (xapKiKO';. 

°  KaTepyd^oiJ-ai,  'work  out  to  a  result:' 
same  word  as  in  verse  12. 

p  '  Is  there  with  me  :'  I  find  no  better 
way  of  translating,  though  I  am  not  satis- 
fied. The  word  is  Trapa/teirat  /aoi,  and  in 
verse  21,  ejaol  Trapa/ceirai.  '  Sin  is  by  me,' 
— vorhanden. 

q  Many  omit  '  I  find. ' 


ROMANS  VII,  VIII. 


sition  to  the  law  of  my  mind,  and 
bringing  me  into  captivity  to  the 
law   of   sin  which    exists   in   my 

2*  members.  O  wretched  man  that 
I  [am]  !  who  shall  deliver  me  out 

25  of  this  body  of  death  ?  I  thank 
God,  through  Jesus  Christ  our 
Lord.  So  then  I  myself  with  the 
mind  serve  God's  law ;  but  with 
the  flesh  sin's  law. 

VIII.  There  is  then  now  no  condem- 
nation, to  those  in  Christ  Jesus.'' 

2  For  the  law  of  the  Spii'it  of  life 
in  Christ  Jesus  has  set  me  free 
from  the  law  of  sin  and  of  death. 

8  For  what  the  law  could  not  do,  in 
that  it  was  weak  through  the 
flesh,  Cod,  having  sent  his  own 
Son,  in  likeness  of  flesh  of  sin, 
and  for  sin,  has  condemned  sin  in 

*  the  flesh,  in  order  that  the  righ- 
teous requirement^  of  the  law 
should  be  fulfilled  in  us,  who  do 
not  walk  according  to  flesh  but 

5  according  to  Spirit.  For  they 
that  are  according  to  flesh  mind 
the  things  of  the  flesh  ;  and  they 
that  are  according  to  Spirit,  the 

6  things  of  the  Spirit.  For  the  mind 
of  the  flesh  [is]  death ;  but  the 
mind  of  the  Spirit  life  and  peace. 

7  Because  the  mind  of  the  flesh  is 
enmity  against  God  :  for  it  is  not 
subject  to  the  law  of  God ;  for 

8  neither  indeed  can  it  be  :  and  they 


■•  T.  R.  adds  '  who  walk  not  after  the  flesh, 
but  after  the  Spirit'  to  this  verse  ;  bui  it 
caiinot  be  translated  as  in  Auth.  Ver.  The 
Greek,  were  it  to  stand  as  part  of  the  text, 
must  be  translated,  'There  is  no  condem- 
nation for  tliose  who,  in  Christ  Jesus,  walk 
not  after  the  flesh,  but  after  the  Spirit ;' 
or,  'those  in  Christ  Jesus,  who,'  (fee. 

»  'Bighteous  requirement,'  6t»cata)ju.a  ; 
not  SiKaiocrvvT),  '  habit  of  righteousness.' 

'  Another  iust.\nce  of  the  difficulty  of 
putting  a  large  or  small  'S.'  It  is  clearly 
the  state  and  characteristic  of  the  believer ; 


that  are  in  flesh  cannot  please 
®  God.  But  ye  are  not  in  flesh  but 
in  Spirit,'  if  indeed  God's  Spirit 
dwell  in  you  ;  but  if  any  one  has 
not  [the]  Spirit  of  Christ  he  is  not 
^^  of  him :  but  if  Christ  be  in  you, 
the  body  is  dead  on  account  of 
sin,  but  the  Spirit  life  on  account 

11  of  righteousness.  But  if  the  Spirit 
of  him  that  has  raised  up  Jesus 
from  among  [the]  dead  dwell  in 
you,  he  that  has  raised  up' 
Christ  from  among  [the]  dead 
shall  quicken  your  mortal  bodies 
also  on    account*  of  his    Spirit 

12  which  dwells  in  you.  So  then, 
brethren,  we  are  debtors,  not  to 
the    flesh,    to  Kve   according    to 

13  flesh  ;  for  if  ye  Live  according  to 
flesh,  ye  are  about  to  die  ;  but  if, 
by  the  Spirit,  ye  put  to  death  the 
deeds  of  the  body,  ye  will  live  : 

1*  for  as  many  as  are  led  by  [the] 
Spirit  of  God,   these  are  sons  of 

15  God.  For  ye  have  not  received  a 
spirit  of  bondage  again  for  fear, 
but  ye  have  received  a  spirit  of 
adoption,  whereby  we  cry,  Abba, 

i«  Father.  The  Spirit  itself  bears 
witness  with  our  spirit,  that  we 

17  are  children  of  God.  And  if 
children,  heirs  also :  heirs  of  God, 
and  Christ's  joint  heirs  ;  if  indeed 
we  suffer  with  [him],  that  we  may 
also  be  glorified  with*  [him]. 


but  it  is  so  by  the  presence  of  the  Spirit. 
See  too  verse  15. 

»  Some  add  'the.' 

«•  T.  R.  reads  '  bj%  or  through,  his  Spirit" 
The  reading  was  the  subject  of  mutual 
charges  of  corrupting  the  text  between 
the  orthodox  and  the  Macedonians  in  the 
fourth  century. 

»  Tliis  is  an  example  of  the  frequent 
use  of  trvp  prefixed  to  the  verb,  often  diffi- 
cult to  render  in  English.  '  If  we  co-sufifer 
that  we  may  be  co-glorified"  answers  to  it, 
but  is  hardly  tolerable  as  English. 


EOMANS  VIII. 


18  For  I  reckon  that  tlie  sufferings 
of  this  present  time  are  not  worthy 
[to  be  compared]  with  the  coming 

19  glory  to  be  revealed  to  us.r  For 
the  anxious '■■  looking  out  of  the 
creature  expects  the  revelation  of 

20  the  sons  of  God  :  for  the  creature 
has  been  made  subject  to  vanity, 
not  of  its  will,  but  by  reason  of 
him  who  hath  subjected  the  same, 

21  in  hope  that  the  creature  itself 
also  shall  be  set  free  from  the 
bondage  of  corruption  into  the 
liberty  of  the  glory  of  the  children 

22  of  God.»  For  we  know  that  the 
whole  creation  b  groans  together 
and  travails  in  pain  together  until 

23  now.  And  not  only  [that],  but 
even  we  ourselves,  who  have  the 
first-fruits  of  the  Spirit,  we  also  our- 
selves groan  in  ourselves,  await- 
ing adoption,  [that  is]  the  redemp- 

24  tion  of  our  body.  For  we  have 
been  saved  in  hope  ;  but  hope  seen 
is  not  hope ;  for  what  any  one  sees, 

25  why  does  he  also  hope  ?  But  if 
what  we  see  not  we   hopes'^  we 

26  expect  in  patience.  And  in  like 
manner  the  Spirit  joins'^  also  its 
help  to  our  weakness  ;  ^  for  we  do 
not  know  what  we  should  pray  for 
as  is  fitting,  but  the  Spirit  itself 
makes  intercession  ^  with  groan- 


y  '  The  glory  about  to  be  revealed  :' 
aTT0Ka\v(f)6rivai  depends,  I  suppose,  gram- 
matically on  fieAAovo-av  ;  but  the  sense  is 
most  nearly  given  in  the  text.  See  Gal. 
iii  23,  and  1  Cor.  Hi.  22.  The  emphasis 
is  on  ij.eK\ov(Tav  in  contrast  with  tov  vvv 
Kaipov. 

»  Or  'constant.' 

a  '  Glorious  liberty'  does  not  give  the 
sense  :  the  creature  has  not  part  in  the 
liberty  of  grace;  it  will  in  that  which 
glory  gives 

*>  'Creation'  is  the  translation  of  the 
same  word  as  that  rendered  'creature'  in 
verses  9—21 ;  but  the  word  '  whole'  gives 
it  a  concrete,  and  not  an  abstract,  cha- 


ings   which   cannot    be    uttered. 

27  But  he  who  searches  the  hearts 
knows  what  [is]  the  mind  of  the 
Spirit,  because  he  intercedes  for 

28  saints  according  to  God.  But  we 
dos  know  that  all  things  work 
together  for  good  to  those  who 
love  God,  to  those  who  are  called 

29  according  to  purpose.  Because 
whom  he  has  foreknown,  he  has 
also  predestinated  [to  be]  con- 
formed to  the  image  of  his  Son,  so 
that  he  should  be  [the]  first-born 

^  among  many  brethren.  But  whom 
he  has  predestinated,  these  also  he 
has  called ;  and  whom  he  has  called, 
these  also  he  has  justified;  but 
whom  he  has  justified,  these  also 
he  has  glorified. 

31  What  shall  we  then  say  to  these 
things  ?    If  God  [be]  for  us,  who 

32  against  us  ?  He  who,  yea,  has  not 
spared  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not 
also  with  him  grant  us  all  things  ? 

33  Who  shall  bring  an  accusation 
against  God's  elect  ?     [It  is]  God 

3*  who  justifies  :  who  is  he  that  con- 
demns ?  [It  is]  Christ  who  has 
died,  but  rather  has  been  also 
raised  up ;  who  is  also  at  the 
right    hand    of    God;    who    also 

35  intercedes  for  us  :  who  shall  sepa- 


racter ;  and  therefore  I  have  here  trans- 
lated it  'creation.' 

c  'Hope  for'  may  seem  more  correct 
English,  but  separates  from  the  force  of 
the  preceding  words,  with  which  we  are 
all  familiar. 

d  <ruvavTiKaiJ.pdveTai.  avTtA.ajiijSai'aiis 'to 
take  up  a  person's  cause,  so  as  to  help 
them.'  But  we  have  the  <ruv,  'with,' 
added,  which  I  have  rendered  by  the 
word  'join,'  though  not  satisfied  with  it. 

e  Or  'infirmity.'  T. R.  reads  'weak- 
nesses' or  'infirmities.' 

f  T.  R.  adds  'for  us.' 

e  Refers  to  verse  26. 


ROMANS  Vm,  IX. 


rate  us  from  the  love  of  Christ  ? 
tribulation,"  or  distress,  or  perse- 
cution, or  famine,  or  nakedness, 

sc  or  danger,  or  sword  ?  According 
as  it  is  written,  For  thy  sake  we 
are  put  to  death  all  the  day  long ; 
we  have  been  reckoned  as  sheep 

3'  for  slaughter.  But  in  all  these 
things  we  more  than  conquer 
through  him  that  has  loved  us. 

38  For  I  am  persuaded  that  neither 
death,  nor  life,  nor  angels,  nor 
principalities,  nor  things  present, 

30  nor  things  to  come,  nor  powers,'' 
nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God, 
which  [is]  in  Christ  Jesus  our 
Lord. 

IX.  I  say  [the]  truth  in  Christ,  I  lie 
not,  my  conscience  bearing  witness 

2  with  me  in  [the]  Holy  Spirit,  that 
I  have  great  grief   and   uninter- 

3  rupted  pain  in  my  heart,'  for  I  have 
wished,  I  myself,  to  be  a  curse  from 
Christ  for  my  brethren,  my  kins- 

*  men,  according  to  flesh ;  who  are 
Israelites ;  whose  [is]  the  adoption, 
and  the  glory,  and  the  covenants, 
and  the  law-giving,  and  the  service, 

5  and  the  promises  ;  whose  [are]  the 
fathers ;  and  of  whom,  as  according 
to  flesh,  [is]  the  Christ,  who  is  over 
all''  God  blessed  for  ever.    Amen. 


i>  T.  E.  reads  '  nor  powers,  nor  things 
present,  nor  thiugs  to  come.' 

»  Here  the  sense  depends  on  the  punc- 
tuation. It  may  be  'pain  m  my  heart  for 
my  brethren,'  or  '  a  curse  from  Christ  for 
my  brethren.'  I  apprehend,  in  the  apostle's 
mind  the  last  phrase  is  connected  with  i 
both :  he  parenthetically  states  how  far  | 
his  heart  had  jfone  for  Israel,  and  then  i 
continues  the  phrase.  This  want  of  strict- 1 
ncss  of  continuation  of  grammatiail  struc-  j 
ture  is  very  common  with  the  apostle  ' 
from  the  ardour  of  his  style,  and  only  I 
adds  force  to  what  he  says.    He  had  loved  | 


^  Not  however  aa  though  the  word 
of  God  had  failed ;  for  not  all  [are] 

7  Israel  which  [are]  of  Israel ;  nor 
because  they  are  seed  of  Abraham 
[are]  all  children :  but,  In  Isaac 

8  shall  a  seed  be  called  to  thee.  That 
is,  [they  that  are]  the  children  of 
the  flesh,  these  [are]  not  the  chil- 
dren of  God  ;  but  the  children  of 
the  promise  are  reckoned  as  seed. 

s  For  this  word  [is]  of  promise.  Ac- 
cording to  this  time  I  will  come, 
and  there  shaU  be  a  son  to  Sarah.' 

^<^  And  not  only  [that],  but  Rebecca 
having  conceived  by  one,  Isaac  our 

11  father,  [the  children]  indeed  being 
not  yet  bom,  or  having  done  any- 
thing good  or  worthless  •»  (that  the 
purpose  of  God  according  to  elec- 
tion might  abide,  not  of  works,  but 

1-  of  him  that  calls),  it  was  said  t  • 
her.  The  greater  shaU  serve  the 

13  less  :  according  as  it  is  written,  I 
have  loved  Jacob,  and  I  have  hated 
Esau. 

14  What  shall  we  say  then?  [Is  there] 
unrighteousness  with  God  ?  Far  be 

15  the  thought.  For  he  says  to  Moses, 
I  will  shew  mercy  to  whom  I  wilj 
shew  mercy,  and  I  will  feel  com- 
passion for  whom  I  will  feel  coni- 

18  passion.  So  then  [it  is]  not  oi 
him  that  wills,  nor  of  him  that 
runs,  but  of  God  that  shews  mercy. 


them  as  much  as  Moses.  (Ex.  xxxii.  32.) 
His  pain  was  continuous  :  the  wish  be- 
speaks of,  like  Moses's,  was  a  moment's 
earnest  appeal,  as  beside  himself. 

''  '  Who  is  over  all :'  6  utv  eni  is  moi  e 
emphatic  than  6  enl  ndvTUJV :  he  exists 
and  subsists  aa  such.  It  may  be  translated 
also  '  is,'  or  '  exists  God  over  all.' 

'  The  apostle's  object  is,  not  to  state 
what  the  word  of  promise  is,  but  thiit 
the  word  be  quotes,  on  which  all  <\e- 
pended,  is  a  matter  of  promise. 

"T.  R.  reads  'eviL'     It   is  <l>avKov  for 

KaKOV, 


EOMANS  IX,  X. 


17  For  the  scripture  says  to  Pharaoh, 
For  this  very  thing  I  have  raised 
thee  up  from  amongst"  [men], 
that  I  might  thus  shew  in  thee 
my  power,  and  so  that  my  name 
should  be  declared  in  all  the  earth. 

18  So  then,  to  whom  he  will  he 
shews  mercy,  and  whom  he  will 
he  hardens. 

19  Thou  wilt  say  to  me  then.  Why 
does  he  yet  find  fault?  for  who 

20  resists  his  purpose  ?  Aye,  but 
thou,  O  man,  who  art  thou  that 
answerest  again  to  God  ?  Shall 
the  thing  formed  say  to  him  that 
has  formed  it.   Why  hast    thou 

21  made  me  thus  ?  Or  has  not  the 
potter  authority  over  the  clay,  out 
of  the  same  lump  to  make  one 
vessel  to  honour,  and  another  to 

22  dishonour  ?  And  if  God,  minded 
to  shew  his  wrath  and  to  make 
his  power  known,  endured  with 
much    longsuffering    vessels    of 

23  wrath  fitted  for  destruction ;  and 
that  he  might  make  known  the 
riches  of  his  glory  upon  vessels  of 
mercy,  which  he  had  before  pre- 

2^  pared  for  glory,  us,  whom  he  has 
also  called,  not  only  from  amongst 
[the]  Jews,  but  also  from  amongst 

25  [the  ]  na,tions  ?  As  he  says  also  in 
Hosea,  I  will  call  not-my-people 
My  people ;   and  the-not-beloved 


n  'Eaised  thee  up  from  amongst.'  e^rj- 
yeipoL.  The  e^  has  a  definite  force,  but 
needs  some  word  governed  by  it  in 
English.  I  have  said,  'that  I  might  thv^,' 
because  it  is  not  'iva,  the  ultimate  end; 
but  OTTO)?,  the  means  or  way  of  doing  it. 
'That,'  by  itself,  in  English,  is  ambiguous 
in  this  respect;  'so  that'  can  hardly  be 
used  in  the  first  member  of  the  sentence  : 
I  have  so  expressed  it  in  the  second  :  in 
each  case  it  is  on-fo?. 

o  T.  R.  reads  '  a  law  of  righteousness.' 
p  T.  R.  reads  'of  law,'  with  many  good 
authorities.     The  oldest  versions  have  it, 


28  Beloved.  And  it  shall  be,  in  the 
place  where  it  was  said  to  them, 
Te  [are]  not  my  people,  there  shall 
they  be  called  Sons  of  [the]  Uving 

27  God.  But  Esaias  cries  concerning 
Israel,  Should  the  number  of  the 
children  of  Israel  be  as  the  sand 
of  the  sea,  the  remnant  shall  be 

2S  saved  :  for  [he]  is  bringing  the 
matter  to  an  end,  and  cutting  [it] 
short  in  righteousness  :  because  a 
matter  cut  short  will  [the]  Lord  do 

29  upon  the  earth.  And  according  as 
Esaias  said  before.  Unless  [the] 
Lord  of  Hosts  had  left  us  a  seed, 
we  had  been  as  Sodom,  and  made 
like  even  as  Gomorrha. 

30  What  then  shaU  we  say  ?  That 
[they  of  the]  nations,  who  did  not 
follow  after  righteousness,  have 
attained  righteousness,  but  [the] 
righteousness  that  is  on  the  prin- 

31  ciple  of  faith.  But  Israel,  pur- 
suing after  a  law  of  righteousness, 
has  not  attained  to  [that]  law." 

32  Wherefore  ?  Because  [it  was]  not 
on  the  principle  of  faith,  but  as  of 
p  works.  1  For  they  have  stumbled 

33  at  the  stumbhngstone,''  according 
as  it  is  written.  Behold,  I  place  in 
Sion  a  stone  of  stumbling  and  rock 
of  offence :  and  no  one  that  believes 
on  him  shall  be  ashamed. 

X.    Brethren,  the   delight^   of  my 


the  Vulg.  not. 

q  'As  of  works.'  What  I  have  here 
translated  'of  is  the  preposition  I  have 
elsewhei-e  translated  'on  the  principle  of.' 
But  this  very  sense  is  clearer  in  having 
simply  '  of  after  the  'as,'  and  the  sentence 
less  encumbered. 

f  'That  stumbUngstone'  is  not  exact, 
and  spoils  the  sense.  Christ  is  the  stum- 
bliugstone,  as  he  goes  on  to  explain. 

s  evSoKta,  'his  good  pleasure, 'the  thought 
that  delighted  him.  The  order  of  the 
words,  rri^  e;u.T]5  /capfiia?,  gives,  I  think,  the 
force  of  'own,'  or  an  emphatic  'my.'   The 


EOMANS  X. 


own  heart  and  my  supplication 
which    [I    address]    to   God    for 

2  them '  is  for  salvation.  For  I  bear 
them  witness  that  they  have  zeal 
for    God,    but  not  according'  to 

8  knowledge.  For  they,  being  igno- 
rant of  God's  righteousness,  and 
seeking  to  establish  their  own 
righteousness,  have  not  submitted 

■^  to  the  righteousness  of  God.  For 
Christ  is  [the]  end  of  law  for 
righteousness  to  every  one  that 
believes. 

5  For  Moses  lays  down  in  writing 
the  righteousness  which  is  of  the 
law,  The  man  who  has  practised 
those  things  shall  Kve  by  them. 

6  But  the  righteousness  of  faith 
speaks  thus  :  Do  not  say  in  thine 
heart,  Who  shall  ascend  to  the 
heavens  ?      That    is,     to    bring 

7  Christ  down.  Or,  Who  shall 
descend  into  the  abyss  ?  That 
is,  to  bring  up  Christ  from  among 

8  [the]  dead.  But  what  says  it  ? 
The  word  is  near  thee,  in  thy 
mouth  and  in  thy  heart :  that  is, 
the    word    of    faith,    which    we 

8  preach :  that  if  thou  shalt  confess 
with  thy  mouth,  Jesus  as  Lord,' 
and  shalt  believe  in  thine  heart 
that  God  has  raised  him  from 
among  [the]  dead,  thou  shalt  be 

10  saved.  For  with  [the]  heart 
is  believed  "^  to  righteousness ; 
and  with  [the]  mouth  confession 


connection  of  the  beginning  of  the  phrase 
with  'for  salvation'  is  not  very  grammati- 
cal ;  but  this  abruptness  of  style  is  usual 
with  Paul. 

t  T.  B.  reads  '  for  Israel :'  '  for  them'  is 
the  more  correct  reading  :  '  for  Israel '  is 
a  gloss  to  explain.  '  For  them,'  occupied 
as  the  apostle  is  with  his  subject,  is  far 
more  beautiful.  '  For  salvation'  is  per- 
haps a  little  obscure ;  but  what  he  says  is, 
what  would  satisfy  his  heart  was  that ; 


11  made  to  salvation.  For  the  scrip- 
ture says.   No  one  believing   on 

12  him  shall  be  ashamed.  For  there 
is  no  difference  of  Jew  and  Greek ; 
for  the  same  Lord  of  all  [is]  rich 
towards  all  that  call  upon  him. 

13  For  every  one  whosoever,  who 
shall  call  orf  the  name  of  the  Lord, 

14  shall  be  saved.  How  then  shall 
they  call  upon  him  in  whom  they 
have  not  believed  ?  and  how  shall 
they  believe  on  him  of  whom 
they  have  not  heard?  and  how 
shall  they  hear  without  one  who 

15  preaches  ?  and  how  shall  they 
preach  unless  they  have  been 
sent  ?  according  as  it  is  written, 
How  beautiful  the  feet  of  them 
that  announce  glad  tidings  of 
peace,  of  them  that  announce  glad 

16  tidings  of  good  things  !  But 
they  have  not  all  obeyed  the  glad 
tidings.    For  Esaias  says.  Lord, 

17  who  has  believed  our  report  ?  So 
faith  then  [is]  by  a  report,  but  the 

18  report  by  God's  word.  But  I  say, 
Have  they  not  heard  ?  Yea,  surely, 
Their  voice  has  gone  out  into  all 
the  earth,  and  their  words  to  the 
extremities  of  the  habitable  world. 

19  But  I  say.  Has  not  Israel  known  ? 
First,  Moses  says,  I  will  provoke 
you  to  jealousy  through 'f  [them 
that  are]  not  a  nation  ;  through  a 
nation  without    understanding  I 

20  will  anger  you.  But  Esaias  is  very 


and  his  prayers  tended  that  way,  not  to 
!  their  judgment,  evil  as  they  were,  and  re- 
jecters of  Christ    But  the  judgment  was 
not  j'et  revealed. 
»  Or  ' [the]  Lord  Jesus' 
"Or  'man  believes.'    'Is  believed'  is 
literal,  and  .sufficiently  intelligible. 
I      »  eiTc  signifies  the  occasion  or  condition 
under  which  a  thing  happens,   not  the 
j  means  of,   as  an  instrument:    'through' 
I  expresses  this  more  nearly  than  '  by.' 


EOMANS  X,  XI. 


bold,  and  says,  I  have  been  found 
by  those  not  seeking  me  ;  I  have 
become  manifest  to  those  not  in- 

21  quiring  after  me.  But  unto  Israel 
he  says,  All  the  day  long  I  have 
stretched  out  my  hands  unto  a 
people  disobeying  and  opposing.^ 

XI.  I  say  then.  Has  God  cast  away 
his  people  ?  Far  be  the  thought. 
For  I  also  am  an  Israelite,  of  [the] 
seed  of  Abraham,  of  [the]  tribe  of 

2  Benjamin.  God  has  not  cast  away 
his  people  whom  he  foreknew. 
Know  ye  not  what  the  scripture 
says  in  [the  history  of]  Elias,  how 
he  pleads  with  God  against  Israel  P  '- 

3  Lord,  they  have  killed  thy  pro- 
phets, '^they  have  dug  down  thine 
altars  ;  and  I  have  been  left  alone, 

4  and  they  seek  my  life.  But  what 
says  the  divine  answer  to  him  ?  I 
have  left  to  myseK  seven  thousand 
men,  who  have  not  bowed  knee  to 

5  Baal."^  Thus,  then,  in  the  present 
time  also  there  has  been  a  rem- 
nant   according    to    election    of 

^  grace.  But  if  by  grace,  no  longer 
of  works  :  since  [otherwise]  grace 
is  no  more  grace. <= 

7  What  [is  it]  then  ?  What  Israel 
seeks  for,  that  he  has  not  ob- 
tained ;  but  the  election  has  ob- 
tained, and  the   rest  have  been 

8  blinded,  "^  according  as  it  is  writ- 
ten, God  has  given  to  them  a 
spirit  of  slumber,  eyes  not  to  see, 
and  ears  not  to  hear,  unto  this 

y  Or  '  contradicting.' 

«  T.  R.  adds  '  saying.' 

a  T-  R.  adds  '  and.' 

b  '  Baal '  lias  hei'e  the  article  in  the 
feminine  ;  and  hence  the  Authoiized  Ver- 
sion has  put  in  '  image.'  The  feminine 
article  is  doubtless  borrowed  from  the 
LXX.  The  Chaldee  inserts 'image.'  Some 
learned  men,  as  Selden,  attribute  it  to  the 
masculine    and    feminine    characters   in 


^  day.  And  David  says.  Let  their 
table  be  for  a  snare,  and  for  a  gin, 
and  for  a  fall-trap,  and  for  a  re- 

10  compense  to  them  :  let  their  eyes 
be  darkened  not  to  see,  and  bow 
down  their  back  alway. 

11  I  say  then.  Have  they  stumbled 
in  order  that  they  might  fall  ?  Far 
be  the  thought :  but  by  their  fall 
[there  is]  salvation  to  the  nations 

12  to  provoke  them  to  jealousy.  But 
if  their  fall  [be  the]  world's 
wealth,  and  their  loss  [the]  wealth 
of  [the]  nations,  how  much  rather 

13  their  fulness  ?  For  I  speak  to 
you,  the  nations,  inasmuch  as  I 
am  apostle  of   nations,   I  glorify 

1*  my  ministry ;  if  by  any  means  I 
shaU  provoke#to  jealousy  [them 
which   are]    my   flesh,   and   shall 

1^  save  some  from  among  them.  For 
if  their  casting  away  [be  the] 
world's  reconciliation,  what  the 
reception  of  them  but  Kfe  from  the 
dead? 

16  Now  if  the  first-fruit  [be]  holy, 
the   lump   also;  and   if  the   root 

17  [be]  holy,  the  branches  also.  Now 
if  some  of  the  branches  have  been 
broken  out,  and  thou,  being  a 
wild  oKve  tree,  hast  been  graffed 
in  amongst  them,  and  hast  become 
a  fellow-partaker  of  the  root  and 
of  the  fatness  of  the  olive  tree, 

18  boast  not  against  the  branches ; 
but  if  thou  boastest,  [it  is]  not 
thou  bearestthe  root,  but  the  root 


which  Baal  was  adored  in  Syria  I  notice 
the  gender  thei'efore  merely  in  this  note. 

<=  T.  R.  adds  'but  if  of  works,  it  is  no 
longer  grace  :  othei'wise  work  is  no  more 
work.'  I  add  'otherwise  ;'  eTrei'is constant- 
ly thus  used  in  Gieek.  The  ellipse  when 
filled  lip  is  '  since  [if  it  were],  grace  is 
no  more  grace  ;'  or  '  since  [then].' 

■i  Or  'hardened,'  'made  obdurate  in 
heart.' 


EOMANS  XI. 


19  thee.  Thou  wilt  say  then,  The 
branches  ^  have  been  broken  out 
in  order  that  I  might  be  graffed  in. 

2<*  Eight :  they  have  been  broken  out 
through  unbelief,  and  thou  stand- 
est  through  faith.     Be  not  high- 

21  minded,  but  fear  :  if  God  indeed 
has  not  spared  the  natural 
branches ;  lest  it  might  be  he 
spare  not  thee  either.^ 

22  Behold  then  [the]  goodness  and 
severity  of  God  :  upon  them  who 
have  fallen,  severity ;  upon  thee 
goodness  of  God,?  if  thou  shalt 
abide '^  in  goodness,  since  [other- 
wise] thou  also  wilt  be  cut  away. 

23  And  they  too,  if  they  abide  not  in 
unbelief,  shall  be  graffed  in  ;  for 
God  is  able  againto  graff  them  in. 

24  For  if  thou  hast  been  cut  out  of 
the  olive  tree  wild  by  nature, 
and,  contrary  to  nature,  hast  been 
graffed  into  the  good  olive  tree, 
how  much  rather  shall  they,  who 
are  according  to  nature,  be  graffed 

25  into  their  own  olive  tree  ?    For  I 


e  Many  read  '  branches,'  not  '  the 
branches.' 

<■  This  is  another  case  where  the  gram- 
tnatical  structure  is  not  complete.    It  may 

well  be  taken,  '  fear lest  he  spare 

iiot  thee:'  the  beginning  of  ver.  21  adding 
a  supplementary  thovight,  of  which  tlie 
apostle's  mind  was  full :  still  it  is  a  broken 
phrase,  yap  may  well  be  translated  some- 
times 'indeed;'  otherwise  we  must  saj% 
'for  if  God  has  not,'  (fee,  and  add  'take 
heed,'  or  something  like  it,  as  in  the 
Authori/.ed  Vei'sion. 

g  T.  11.  omits  'of  God.'- 

i»  'If  tliou  shouldest abide, 'or  '.abidesU' 
There  are  three  degrees  of  condition  in 
Greek  :  indicative,  if  the  fact  arrives ; 
subjunctive,  doubtful  if  it  will ;  and  con- 
ditional, of  unceitain  probabihty.  This 
is  the  subjvmctive.  The  English  hardly 
gives  the  three  with  'if.'  in  the  second 
-person;  in  the  third  I  can  say,  'If  he 
come.s,'  'If  he  should  come.'  Habit  has, 
in  convei-sation,  preserved  the  subjunc- 
tive, or  wliat  answers  to  it :  '  If  he  come,' 
implying  more  doubt  than  '  If  lie  comes," 


do  not  wish  you  to  be  ignorant, 
brethren,  of  this  mystery,  that  ye 
may  not  be  wise  in  your  own  con- 
ceits, that  blindness'  in  part  is 
happened  to  Israel,  until  the  ful- 
ness of  the  nations  be  come  in ; 
-8  and  so  all  Israel  shall  be  saved. 
According  as  it  is  written.  The 
deliverer  shall  come  out  of  Sion ; 
he ''  shall  turn  away  ungodlinesses 

27  from  Jacob.  And  this  is  the  cove- 
nant from  me,  to  them,  when  I 
shall  have  taken  away  their  sins. 

28  As  regards  the  glad  tidings,  [they 
are]  enemies  on  your  account; 
but  as  regards  election,  beloved 

-9  on  account  of  the  fathers.  For 
the  gifts  and  calling  of  God  [are] 

30  not  subject  to  repentance.'  For 
as  indeed  ye  also  once  have  not 
believed  in  God,  but  now  have 
been   objects    of   mercy  through 

31  the  unbelief  of  these  ;  so  these  also 
have  now  not  believed  in  your 
mercy,    in  order  that  they  also 

32  may  be  objects  of  mercy.™    For 


and  less  than  '  If  he  should  come  :"  but  in 
the  second  person  this  is  hardly  bearable 
in  English  :  '  If  thou  abide.'  The  i-eader 
may  use  it  if  he  pleases :  see  ver.  23.  I 
have  there  said,  '  If  they  abide.'  Tiiere 
is  no  diflerence  here  in  English  between 
indicativeandsubjuuciive :  the  conditional 
would  be  ill  placed. 

»  Or  '  obdurateness.' 

k  T.  R.  reads  '  and.' 

•   afAeTa/xe'ATjTa. 

™  Here  the  English  translation  has  lost 
the  force  of  the  phrase  through  h.abits  of 
doctrine.  The  Jews  would  not  believe  in 
the  mercy  shewn  to  the  Gentiles,  and 
thus  lost  the  glad  tidings  of  tlie  grace  of 
God  for  themselves  ;  and  thus,  their  right 
to  the  promises  being  gone,  they  come  in 
at  the  end  as  objects  of  mere  mercy,  as  any 
poor  Gentile  might  be  ;  though,  by  that 
mercy,  God  accomplishes  his  promises, 
which,  as  to  their  now  responsibility,  they 
liad  lo.st  all  title  to.  It  is  this  which  gives 
rise  to  the  apostle's  expressions  of  admira- 
tion as  to  the  wisdom  of  God. 


EOMANS  XI,  XII. 


God  hath  shut  up  together  all  in 
unbelief,  in  order  that  he  might 

33  shew  mercy  to  all.  O  depth  of 
riches  both  of  [the]  wisdom  and 
knowledge  of  God  !  °  how  unsearch- 
able his  judgments,  and  untrace- 

34  able  his  ways !  For  who  has 
known  [the]  mind  of  [the]  Lord, 
or  who  has  been  his  counsellor  ? 

35  or  who  has  first  given  to  him,  and 

36  it  shall  be  rendered  to  him  ?  For 
of  him,  and  through  him,  and  for 
him,  [are]  all  things  :  to  him  be 
glory  for  ever.    Amen. 

XII.  I  beseech  you  therefore,  breth- 
ren, by  the  compassions  of  God, 
to  present  your  bodies  a  living 
sacrifice,  holy,  acceptable  to  God, 
[which  is]   your  intelligent    ser- 

2  vice.  And  be  not  conformed  to 
this  world,"  but  be  transformed  by 
the  renewing  of  your?  mind,  that 
ye  may  prove  i  what  [is]  the  good 
and  acceptable  and  perfect  will  of 

3  God.  For  I  say,  through  the 
grace  which  has  been  given  to  me, 
to  every  one  that  is  among  you, 
not  to  have  high  thoughts  above 
what  he  should  think ;  but  to 
think  so  as  to  be  wise,''  as  God 
has  dealt  to  each  a  measure  of 

*  faith.  For,  as  in  one  body,  we 
have  many  members,  but  all  the 
members  have  not  the  same  office  ; 

5  thus  we,  [being]  many,  are  one 
body  in  Christ,  and  each  one  mem- 

6  bers  one  of  the  other.  But  having 
different  gifts,   according  to  the 


n  Or  '  O  depth  of  God's  riches,  and 
wisdom,  and  knowledge.' 

"  aluiVi. 

p  Some  omit '  your.' 

q  Or  '  to  the  proving.' 

'  So  as  to  have  a  sober  judgment,  'to 
think  soberly.' 

»  Or   '  with  liberality  :'  from   *  giving 


grace  given  to  us,  whether  [it  be] 
prophecy,  [let  us  prophesy]  ac- 
cording to  the  proportion  of  faith ; 

7  or  service,  [let  us  occupy  our- 
selves]   in    service  ;    or  he  that 

8  teaches,  in  teaching ;  or  that  ex- 
horts, in  exhortation ;  he  that  gives, 
in  simplicity  ;  ^  he  that  leads,  with 
diligence  ;  he  that   shews  mercy, 

8  with  cheerfulness.  Let  love  be 
unfeigned  ;  abhorring  evil ;  cleav- 

10  ing  to  good  :  as  to  brotherly  love, 
kindly  affectioned  towards  one 
another :  as  to  honour,  each  taking 
the  lead  in  paying  it '  to  the  other  : 

11  as  to  diligent  zealousness,  not 
slothful ;  in  spirit  fervent ;  serving 

1'^  the  Lord.  As  regards  hope,  re- 
joicing :  as  regards  tribulation, 
enduring :  as  regards  prayer,  per- 

13  severing  :  distributing  to  the  ne- 
cessities of  the  saints ;  given  to 

1'*  hospitality.  Bless  them  that  per- 
secute you ;  bless,  and  curse  not. 

15  Rejoice  with  those  that  rejoice, 
and  weep  with  those  that  weep. 

1*5  Have  the  same  respect  one  for 
another,  not  minding  high  things, 
but  going  along  with  the  lowly  : " 
be  not  wise  in  your  own  eyes  : 

17  recompensing  to  no  one  evil  for 
evil :  providing  things  honest  be- 

18  fore  all  men  :  if  possible,  as  far  as 
depends  on  you,   living  in  peace 

19  with  all  men ;  not  avenging  your- 
selves, beloved,  but  give  place  to 
wrath ;  for  it  is  written,  Venge- 
ance  [belongs]  to  me,  J  will  re- 


without  hesitation,'  or  'not  avoiding  to 
give  ou  false  excuses,'  it  has  come  to  mean 
'  readily  and  liberally.' 

'  '  Taking  the  lead  in  paying  it'  is  para- 
phrastic :  but  'preventing'  (prevenant)  is 
obsolete.  I  know  not  how  to  present  the 
sense  more  briefly. 

"  Or  'with  what  is  lowly.' 


ROMANS  XII,  XIII,  XIV. 


20  compense,  saith  the  Lord.  If 
therefore  thine  enemy  should  hun- 
ger, feed  him  ;  if  he  should  thirst, 
give  him  drink  ;  for,  so  doing,  thou 
shalt  heap  coals  of  fire  upon  his 

21  head.  Be  not  overcome  by  evil, 
but  overcome  evil  with  good. 

XIII.  Let  every  soul  be  subject' to 
the  authorities  that  are  above 
[him].  For  there  is  no  authority 
except  from  God ;  andthose^  that 

2  exist  are  set  up  by  God.  So  that 
he  that  sets  himself  in  opposition 
to  the  authority  resists  the  ordi- 
nance of  God ;  and  they  who  [thus] 
resist  shall  bring  -^  sentence  of  guilt 

8  on  themselves.  For  rulers  are  not 
a  terror  to  a  good  work,  but  to 

<an  evil  [one].y  Do  ye  desire  then 
not  to  be  afraid  of  the  authority  ? 
practise  [what  is]  good,  and  thou 

4  shalt  have  praise  from  it ;  for  it 
is  God's  minister  to  thee  for  good. 
But  if  thou  practisest  evil,  fear  ; 
for  it  bears  not  the  sword  in 
vain  ;  for  it  is  God's  minister,  an 
avenger  for  wrath  to  him    that 

5  does  evil.  Wherefore  it  is  neces- 
sary to  be  subject,  not  only  on 
account  of  wrath,  but  also  on  ac- 

8  count  of  conscience.  For  on  this 
account  ye  pay  tribute  also ;  for 
they  are  God's  officers,  attending 
continually  on  this    very  thing, 

7  Render  ''■  to  all  their  dues  :  to  whom 
tribute  [is  due],  tribute  ;  to  whom 
custom,  custom;  to  whom  fear. 


»  'Subject  itself  :'  it  is  reflective;  per- 
haps sufficiently  expressed  in  'be subject.' 
'  Sets  himself  in  opposition '  is  in  direct 
contrast :  vnoTdcrcrofjiai. ....  avTiTdcrcrofiai. 
This  is  verbally  lost  in  English. 

"  T.  R.  reads  '  the  authorities.' 

»  Literally  'shall  receive.' 

y  T.  R.  reads  'good  works,  but  to  evil.' 

'  T.  R.  adds  'therefore.' 

»  Or  'fulfils'  (perfect).    By  the  conduct 


fear ;  to  whom  honour,   honour. 

^  Owe  no  one  anything,  unless  to 
love  one  another :  for  he  that  loves 

0  another  has  fulfilled '^  the  law.  For, 
Thou  shalt  not  commit  adultery. 
Thou  shalt  not  kill.  Thou  shall  not 
steal,^  Thou  shalt  not  lust ;  and  if 
there  be  any  other  commandment, 
it  is  summed  up  in  this  word.  Thou 
shalt  love  thy  neighbour  as  thy- 
1*^  seK.  Love  works  no  ill  to  its 
neighbour  :  love  therefore  [is  the] 
whole  •=  law. 

11  This  also,''  knowing  the  time, 
that  it  is  already  time  that  we 
should  be  aroused  out  of  sleep ; 
for  now  [is]  our  salvation  nearer 

12  than  when  we  believed.  The  night 
is  far  spent,  and  the  day  is  near ;  ^ 
let  us  cast  away  therefore  the 
works  of  darkness,  and  let  us  put 

13  on  the  armour  of  light.  As  in  the 
day,  let  us  walk  becomingly  ;  not 
in  rioting  and  drunkenness,  not 
in  chambering  and  lasciviousness, 

1*  not  in  strife  and  emulation.  But 
put  on  the  Lord  Jesus  Christ,  and 
do  not  take  forethought  for  the 
flesh  to  [fulfil  its]  lusts. 

XIV.  Now  him  that  is  weak  in  the 
faith  receive,  not  to  [the]  deter- 
mining of  questions  of  reasoning.' 

2  One  man  is  assured  that  he  may 
eat  all  things  ;  but  the  weak  eats 

3  herbs.  Let  not  him  that  eats  make 
little  of  him  that  eats  not;  and 
let  not  him  that  eats  not  judge 


which  flows  from  love  the  law  is  already 
fulfilled  before  its  requirement  is  applied. 

b  T.  R.  adds  '  Thou  shalt  not  bear  false 
■witness.' 

<=  Gr.  '  fulness,'  7rA»7pa>|u.a. 

d  Kal  TovTO  is  a  phrase  of  the  apostle's, 
as  assigning  another  and  additional  reason 
for  what  he  says. 

e  Or  '  drawn  nigh.' 

f  Or  'disputes  in  reasoning.' 


EOMANS  XIV. 


him  that  eats :  for  God  has  re- 
^  ceived  him.  Who  art  thou  who 
judgest  the  servant  of  another  ?  to 
his  own  master  he  stands  or  falls. 
And  he  shall  be  made  to  stand; 
for   the  Lords   is  able  to  make 

5  him  stand.  One  man  esteems  day- 
more  than  day  ;  another  esteems 
every  day  [alike].  Let  each  be 
fully  persuaded  in  his  own  mind. 

6  He  that  regards  the  day,  regards  it 
to  [the]  Lord ;  [and  he  that  re- 
gards not  the  day,  to  [the]  Lord  he 
does  not  regard  it.]^  And'  he  that 
eats,  eats  to  the  Lord,  for  he  gives 
God  thanks  ;  [and  he  that  does  not 
eat,  [it  is]  to  [the]  Lord  he  does 
not  eat,]J  and  gives  God  thanks. 

7  For  none  of  us  lives  to  himseK, 

8  and  none  dies  to  himself.  For 
both  if  we  should  live,  [it  is]  to 
the  Lord  we  live  ;  and  if  we  should 
die,  [it  is]  to  the  Lord  we  die : 
both  if  we  should  live  then,  and  if 
we  should  die,  we  are  the  Lord's. 

8  For  to  this  [end]  Christ  has  ^  died 
and  lived  again,i  that  he  might  rule 

10  over  both  dead  and  living.  But 
thou,  why  judgest  thou  thy  bro- 
ther ?  or  again,  thou,  why  dost 
thou  make  little  of  thy  brother  ? 
for  we  shall  all  be  placed  before 

^1  the  judgment-seat  of  God.™  For  it 
is  written,  I  live,  saith  the  Lord, 
that  to  me  shall  bow  every  knee, 
and  every  tongue  shall  confess  to 


e  T.  R.  reads  '  God,'  with  several  autho- 
rities. 

.  h  The  bracketed  clause  is,  to  say  the 
least,  very  doubtful,  F.nd  I  am  dispof:ed  to 
think  added,  not  genuine.  It  may  have 
been  omitted  by  homceoteleuton.  The  old 
versions  are  divided. 

i  T.  R.  omits  'and.' 

J  Many  leave  out  this  last  clause. 

k  T.R.  ;idds  'both.' 

'  T.  R.  reads  '  died  and  rose  and  lived 
again.' 


12  God.  So  then  each  of  us  shall 
give  an  account  concerning  him- 

^3  self  to  God.  Let  us  no  longer 
therefore  judge  one  another ;  but 
judge  ye  this  rather,  not  to  put  a 
stumblingblock  or  a  fall-trap  be- 

^^  fore  his  brother.  I  know,  and  am 
persuaded  in  the  Lord  Jesus,  that 
nothing  is  unclean  of  itself ;  ex- 
cept to  him  who  reckons  anything 
to  be  unclean,  to  that  man  [it  is] 

15  unclean.  For"  if  on  account  of 
meat  thy  brother  is  grieved,  thou 
walkest  no  longer  according  to 
love.  Destroy  not  him°  with  thy 
meat  for  whom  Christ  has  died. 

16  Let  not  then  your  good  be  evil 

17  spoken  of ;  for  the  kingdom  of 
God  is  not  eating  and  drinking ; 
but  righteousness,  and  peace,  and 

18  joy  in  [the]  Holy  Spirit.  For  he 
that  in  this  p  serves  the  Christ  i  [is] 
acceptable  to  God  and  approved 
of  men. 

19  So  then  let  us  pursue  the  things 
which  tend  to'  peace,  and  things 
whereby  one  shall  build  up  an- 

20  other.s  For  the  sake  of  meat  do 
not  destroy  the  work  of  God.  All 
things  indeed  [are]  pure ;  but  [it 
is]  evil  to  that  man  who  eats  while 

21  stumbling  [in  doing  so].  [It  is] 
right  not  to  eat  meat,  nor  drink 
wine,  nor  [do  anything]  in '  which 
thy  brother  stumbles,   or  is  of- 

22  fended,   or  is  weak.    Hast  thou 


«nT.  R.  reads  'Christ.' 

n  T.  R.  reads 'but'  The  passage  returns 

back,  so  to  speak,  to  the  end  of  verse  13. 
°  eKeiPov. 

p  T.  R.  reads  '  these  [things].* 
1  Or  'Christ'  perhaps  without  'the.' 
r  Literally  •  the  things  of  peace. ' 
s  Or  '  the  things  of  edification,  in  which 

one  [builds  up]  another,'  or  'of  mutual 

edification.' 
t  Not  'at,'  but  'in'  which  he  stumbles 

when  he  does  it. 


ROMANS  XIV,  XV. 


faith  ?  have  [it]  to  thyself  before 
God.  Blessed  [is]  he  who  does  not 
judg'e  himself  in  what  he  allows. 

28  But  he  that  doubts,  if  he  eat,  is 
condemned  ;  because  [it  is]  not  of 
faith;  but  whatever  [is]  not  of 
faith  is  sin. 

XV.  But  we  ought,  we  that  are 
strong,  to  bear  the  infirmities  of 
the  weak,  and  not  to  please  our- 

2  selves.  Let^  each  one  of  us  please 
his  neighbour  with  a  view  to  what 

8  is  good  to  edification.  For  the 
Christ  also  did  not  please  himself ; 
but  according  as  it  is  written. 
The  reproaches  of  them  that 
reproach  thee  have  fallen  upon 

*  me.  For  as  many  things  as  have 
been  written  before  have  been 
written^  for  our  instruction,  that 
through  endurance  and  through  ^ 
encouragement  of  the  scriptures 

5  we  might  have  hope.  Now  the  God 
of  endurance  and  of  encourage- 
ment give  to  you  to  be  like-minded 
one  toward  another,  according  to 

*  Christ  Jesus ;  that  ye  may  with 
one  accord,  with  one  mouth,  glorify 
the  God  and  Father  of  our  Lord 

7  Jesus  Christ.  Wherefore  receive 
ye  one  another,  according  as  the 
Chrif:t  also  has  received  you^  to 
[the]  glory  of  God. 

*  For''  I  say  that  Jesus*  Christ 
became  a  minister  of  [the]  cir- 
cumcision for  [the]  truth  of  God, 
to  confirm  the  promises  of  the  fa- 

9  thers  ;  and  that  the  nations  should 
glorify  God  for  mercy  ;  according 

"  T.  R  reads  'for  let.' 

«T.  R.  adds  'before.' 

»  T.  R.  omits  'through.' 

y  T.  R  reads  '  us.' 

'  T.  R.  reads  'now'  or  'but,*  64. 

»  Many  omit  'Jesus'  here. 

b  '  For  me  to  be,'  eis  to  elycu.    I  am  not 


as  it  is  written,  For  this  cause  I 

will  confess  to  thee  among  [the] 

nations,  and  will  sing  to  thy  name. 

^•^  And  again  he   says.  Rejoice,  na- 

11  tions,  with  his  people.  And  again, 
Praise  the  Lord,  all  [ye]  nations, 
and  praise  him,  all  [ye]  peoples. 

12  And  again,  Esaias  says,  There  shall 
be  the  root  of  Jesse,  and  one  that 
arises  to  rule  over  [the]  nations  : 
in  him  shall  [the]  nations  hope. 

13  Now  the  God  of  hope  fill  you  with 
all  joy  and  peace  in  believing,  so 
that  ye  should  abound  in  hope  by 
[the]  power  of  [the]  Holy  Spirit. 

!■*  But  I  am  persuaded,  my  breth- 
ren, I  myself  also,  concerning 
you,  that  yourselves  also  are  full 
of  goodness,  filled  with  all  know- 
ledge, able  also  to  admonish  one 

15  another.  But  I  have  written  to 
you  the  more  boldly,  brethren,  in 
part,  as  putting  you  in  mind,  be- 
cause of  the  grace  given  to  me  by 

1^  God,  for  me  to  be**  minister":  of 

!      Christ  Jesus  to  the  nations,  carry- 

j      ing  on  as  a  sacrificial  service  the 

message  of  glad  tidings  of  God, 

in  order  that  the  oflfering  up  of 

the  nations  might  be  acceptable, 

j  1"  sanctified  by  [the]  Holy  Spirit.    I 

have  therefore  [whereof]  to  boast 

in  Christ  Jesus'' in  the  things  which 

pertain  to  God. 

1*  For  I  will  not  dare  to  speak 
anything  of  the  things  which 
Christ  has  not  wrought  by  me,  for 
[the]  obedience  of  [the]  nations, 

18  by  word  and  deed,  in  [the]  power 

content  with  the  English  ;  but  the  sense 
is  nio-t  accurately  given  ;  the  object  of 
the  gilt  was  his  being  that 

«  KeiTovpyov,  an  administrator  oflacially 
employ-id. 

<*  T.  R.  reads  'Jesus  Christ.' 


ROMANS  XV,  XVI. 


of  signs  and  wonders,  in  [the] 
power  of  [the]  Spirit  of  God ;  ^  so 
that  I,  from  Jerusalem,  and  in  a 
circle  round  to  Illyricum,  have 
fully  preached  the  glad  tidings  of 

20  the  Christ ;  and  so  aiming  to  an- 
nounce the  glad  tidings,  not  where 
Christ  has  been  named,  that  I 
might  not  build   upon   another's 

21  foundation  :  but  according  as  it  is 
written.  To  whom  there  was  no- 
thing told  concerning  him,  they 
shall  see  ;  and  they  that  have  not 

22  heard  shall  understand.  Where- 
fore also  I  have  been  often  hin- 

23  dered  from  coming  to  you.  But 
now,  having  no  longer  place  in 
these  regions,  and  having  great 
desire  to  come  to  you  these  many 

-*  years,  whenever  ^  I  should  go  to 
Spain ;  (for  I  hope  to  see  you  as  I 
go  through,  and  by  you  to  be  set 
forward  thither,  if  first  I  shall 
have  been  in  part  filled  with  your 

25  company ;?)  but  now  I  go  to  Jeru- 
salem, ministering  to  the  saints  ; 

26  for  Macedonia  and  Achaia  have 
been  well  pleased  to  make  a  cer- 
tain contribution  for  the  poor  of 
the  saints  who  [are]  in  Jerusalem. 

27  They  have  been  well  pleased  in- 
deed,*"  and  they  are  their  debtors  ; 
for  if  the  nations   have  partici- 


e  Some  omit  'of  God.'  Some  put  'Holy 
Spirit.'  As  s  and  Porph.  (Mon.  In.  Tisch.) 
have  @€ov  I  have  not  changed  the  T.  E. 

f  Or  '  whenever  I  go.'  It  is  again  the 
subj  unctive ;  i.e.,  not  a  fact  assumed  to 
happen,  though  not  yet  come ;  nor  treated 
as  improbable,  though  it  may  happen  ; 
but  between  the  two— the  possibility  and 
intention  expressed.  T.  K.  adds  '  I  will 
come  to  you.'  The  sentence  does  not 
follow  grammatically,  but  is  interiupled 
by  'for  I  hope,'  &c.,  and  copyists  have 
sought  to  make  it  hang  together. 

e  Literally  '  with  you.' 

^  yap.  It  might  be  taken  as  a  simple 
repetition  of  the  beginning  of  verse  26. 


pated  in  their  spiritual  things, 
they  ought  also  in  fleshly  to  minis- 

^8  ter  to  them.  Having  finished  this 
therefore,  and  having  sealed  to 
them  this  fruit,  I  will  set  off  by 

'8  you  into  Spain.  But  I  know  that, 
coming  to  you,  I  shall  come  in 
[the]  fulness  of  [the]  blessing  of' 

30  Christ.  But  I  beseech  you,  breth- 
ren, by  our  Lord  Jesus  Christ,  and 
by  the  love  of  the  Spirit,  that  ye 
strive  together  with  me  in  prayers 

31  for  me  to  God  ;  that  I  may  be  saved 
from  those  that  do  not  believe  in 
Judea ;  and  that  my  ministry  which 
[I   have]    for   Jerusalem  may  be 

32  acceptable  to  the  saints  ;  in  order 
that  I  may  come  to  you  in  joy  by 
God's  will,  and  that  I  may  be  re- 

33  freshed  with  you.  And  the  God 
of  peace  be  with  you  all.    Amen. 

XVI.  But  I  commend  to  you 
Phoebe,  our  sister,  who  is  minis- 
ter'^ of  the  assembly  which  is  in 

2  Cenchrea ;  that  ye  may  receive  her 
in  [the]  Lord  worthily  of  saints, 
and  that  ye  may  assist  her  in 
whatever  matter  she  has  need  of 
you ;  for  she  also  has  been  an 
assister  of  many,  and  of  myself. 

3  Salute  Prisca^  and  Aquila,  my 
feUow-workmen  in  Christ  Jesus, 

^  (who   for  my  life  staked™  their 


i  T.  R.  adds  '  the  gospel  of.' 

^  I  continue  the  word  'minister'  here, 
to  connect  it  with  mmister,  as  a  verb, 
elsewhere,  though  it  has  also  a  technical 
use  in  English  ;  but  we  say,  '  ministei'ed 
to  my  wants, 'as  well  as  'ministered  the 
word, 'and  '  they  had  John  to  their  min- 
ister,' though  in  Greek  this  is  another 
word  (uTTTjpeTTjs) ;  here  it  is  ScaKovo^,  deacon 
or  deaconess;  but  this  in  modern  times 
has  another  sense  also.  She  did  the 
needed  service  in  the  assembly  there  ;  she 
was  not  properly  a  servant. 

I  T.  R.  reads  'Priscilla.' 

^  Or  '  risked,  hazarded.' 


ROMANS  XVI. 


own  neck :  to  whom  not  I  only  am 
thankful,  but  also  all  the  assem- 

^  blies  of  the  nations,)  and  the 
assembly  at  their  house.  Salute 
Epaenetus,  my  beloved,  who  is  [the] 
first-fruits    of  Asia"  for   Christ. 

8  Salute  Maria,  who  laboured  much 

7  for  you.o  Salute  Andronicus  and 
Junias,  my  kinsmen  and  feUow- 
captives,  who  are  of  note  among 
the  apostles ;  who  were  also  in 

8  Christ  before  me.  Salute  Amplias, 
^  my  beloved  in  the  Lord.     Salute 

Urbanus,  our  fellow  workman  in 
Christ,  and  Stachys,  my  beloved. 

10  Salute  Apelles,  approved  in  Christ. 
Salute  those  who  belong  to  Aris- 

11  tobulus.  Salute  Herodion,  my 
kinsman.  Salute  those  who  be- 
long to  Narcissus,  who  are  in  [the] 

12  Lord.  Salute  Tryphaena  and  Try- 
phosa,  who  labour  in  [the]  Lord. 
Salute  Persis,  the  beloved,  who 
has  laboured  much  in  [the]  Lord. 

13  Salute  Rufus,  the  elect  in  [the] 
Lord ;  and  his  mother  and  mine. 

1*  Salute  Asyncritus,  Phlegon,  Her- 
mas,  Patrobas,  Hermes,  and  the 

15  brethren  with  them.  Salute  Phi- 
lologus,  and  Julias,  Nereus,  and 
his   sister,  and  Olympas,  and  all 

1^  the  saints  with  them.  Salute  one 
another  with  a  holy  kiss.  All  p  the 
assemblies  of  Christ  salute  you. 

17  But  I  beseech  you,  brethren,  to 
consider  those  who  create  divi- 
sions and  occasions  of  falling, 
contrary   to  the   doctrine   which 

n  T.  R.  reads  '  Achaia.' 
»  T.  R.  reads  'for .us.'    B  has  v/mas. 
V  T.  H.  omits  '  all.' 
q  T.  Radds  'Jesus.' 
'  efaTraToxri. 
•  T  R.adds  'Amen.' 
*■  Some  om't  verse  24. 
"  It  formed  no  part  of  what  was  un- 
folded in  those  ages,  in  which  God  de- 


ye  have  learnt,  and  turn  away  from 
18  them.  For  such  serve  not  our  Lord  1 
Christ,  but  their  own  belly,  and  by 
good  words  and  fair  speeches  de- 
ceive >■  the  hearts  of  the  unsus- 
1®  pecting.  For  your  obedience  has 
reached  to  all.  I  rejoice  therefore 
as  it  regards  you ;  but  I  wish  you  to 
be  wise  [as]  to  that  which  is  good, 

20  and  simple  [as]  to  evil.  But  the  God 
of  peace  shall  bruise  Satan  under 
your  feet  shortly.  The  grace  of  our 
Lord  Jesus  Christ  [be]  with  you.* 

21  Timotheus  my  fellow -workman, 
and  Lucius,  and  Jason,  and  Sosi- 
pater,  my  kinsmen,  salute  you. 

22  I  Tertius,  who  have  written 
this   epistle,   salute  you  in  [the] 

23  Lord.  Gaius  my  host  and  of 
the  whole  assembly,  salutes  you. 
Erastus,  the  steward  of  the  city, 
salutes  you,  and  the  brother  Quar- 

2*  tus.  The  grace  of  our  Lord  Jesus 
Christ  [be]  with  you  all.   Amen.' 

•J5  Now  to  him  that  is  able  to  es- 
tablish you,  according  to  my  glad 
tidings  and  the  preaching  of  Jesus 
Christ,  according  to  [the]  revela- 
tion of  [the]  mystery,"  as  to  which 
silence  has  been  kept  in  [the]  times 

26  of  the  ages,  but  [which]  has  now 
been  made  manifest,  and  by  pro- 
phetic scriptures,  according  to 
commandment  of  the  eternal  God, 
made  known  for  obedience  of  faith 

27  to  all  the  nations — [the]  only  wise 
God,  through  Jesus  Christ,  to 
whom'  be  glory  for  ever.    Amen. 

veloped  his  plans  in  creation ;  it  was  a 
purpose  before,  a  subject  outside  their 
history.  It  had  been  eternally  hidden ; 
it  was  not  in  reckoned  time. 

»  The  natural  construction  would  be  'to 
him.'  But  these  breaks  in  the  structure 
of  sentences,  through  long  parentheses, 
are  common  with  Paul. 


FIEST    EPISTLE    TO    THE 

CORINTHIANS. 


"PAUL,  [a]  called  apostle  of  Jesus 
Christ,  by  God's  will,  and  Sosthe- 

2  nes  the  brother,  to  the  assembly 
of  God  which  is  in  Corinth,  to 
[those]  sanctified  in  Christ  Jesus, 
caUed  saints,'^  with  all  that  call  on 
the  name  of  our  Lord  Jesus  Christ 
in  every  place,  both  theirs  and 

3  ours.  Grace  to  you  and  peace 
from  God  our  Father,  and  [the] 
Lord  Jesus  Christ. 

*  I  thank  my  God  always  about 
you,  in  respect  of''  the  grace  of 
God  given  to  you  in  Christ  Jesus  ; 

5  that  in  everything  ye  have  been 
enriched  in  him,  in  aU  word  [of 
doctrine  y],    and    aU    knowledge, 

6  (according  as  the  testimony  of  the 
Christ  has  been  confirmed  in  you,) 

7  so  that  ye  come  short  in  no  gift, 
awaiting^  the   revelation   of    our 

"  Saints  by  [divine]  calling. 

»  I  am  no":  quite  satisfied  with  '  in  re- 
spect of.'  It  is  not  virep,  with  a  genitive, 
signifying  '  for  ;'  nor  6id,  with  au  accusa- 
tive, signifying  'on  account  of;'  but  errt, 
with  a  dative,  which  has  the  force  of  the 
occasion  of,  or  condition  under  which  any- 
thing happens,  not  its  cause.  •  By  occa- 
sion of  is  hardly  English.  We  use  'to 
occasion '  and  '  occasion '  in  a  somewhat 
similar  way.  If  any  pi-efer  'by  reason  of," 
I  know  of  no  objection. 

.*  \6y(f),  whatever  is  the  expression  of 
a  thought  formed  in  the  mind,  and  other- 
wise unknown  ;  hence  used  for  the  thing 
expressed,  or  the  expression  of  it :  hence 
'  word.'  Hei"e  it  is  tlie  communication  of 
the  mind  of  God  in  the  gospel  of  Christ. 
(See  ii  1.)  I  retain  therefore  '  word '  in 
trie  expression  'all  word,  and  all  know- 
ledge,'adding  'of  doctrine'  in  brackets, 
because  '  in  all  word '  is  scarcely  English, 
and  the  '  word  of  doctrine '  is,  I  believe, 
here  the  sense.  'Utterance'  gives  the 
sense  imperfectly.  It  is  the  matter  and 
form  of  thought  and  expression,  as  well 


8  Lord  Jesus  Christ ;  who  shall  also 
confirm  you  to  [the]  end,  unim- 
peachable in  the  day  of  our  Lord 

9  Jesus  Christ.  God  is  faithful,  by 
whom  ye  have  been  called  into 
[the]  fellowship  of  his  Son  Jesus 
Christ  our  Lord. 

1*^  Now  I  exhort »  you,  brethren, 
by  the  name  of  our  Lord  Jesus 
Christ,  that  ye  all  say  the  same 
thing,  and  that  there  be  not  among 
you  divisions ;  but  that  ye  be 
perfectly  united  ^  in  the  same  mind 

11  and  in  the  same  opinion.  For  it 
has  been  shewn  to  me  concerning 
you,  my  brethren,  by  those  of 
[the  house  of]  Chloe,  that  there 

12  are  strifes  among  you.  But  I 
speak  of  this,  that  each  of  you 
says,  I  am  of  Paul,  and  I,  of  Apol- 
los,   and  I,  of  Cephas,  and  I,  of 


as  the  utterance  of  it.  It  is  a  -word  so 
large  in  sense  as  to  be  very  hard  to 
express.  Whatever  expresses  the  mind 
is  Koyos.  Nov?  is  the  intelligent  faculty  : 
whatever  expresses  the  thought  formed 
in  it  is  A670S.  When  it  is  in  exercise,  there 
is  thinking,  and  consequently  a  thought, 
v6y]fxa..  As  the  Platonists  said,  There  is 
the  intelligent  and  intelligible;  what  is 
^oepos  and  i/or/Tos.  But  to  be  a  positive 
object  of  another's  mind,  and  so  de  facto, 
and  not  merely  abstractedly,  vorjro?,  there 
must  be  A670?,  the  objective  subject  matter 
of  thought  m  another.  Thus  all  that  com- 
municates the  divine  mind  (the  intelligi- 
ble) is  A.6yos,  and  first  of  all  Christ.  But 
vve  are  said,  having  the  Holy  Ghost,  to 
have  also  the  voO?  of  Christ,  the  intelligent 
faculty  with  its  thoughts.     (Chap.  ii.  1.) 

'^  'Awaiting'  gives  more  actual  expecta- 
tion tiian  '  waiting,'  a,7reK6ex;o/A6Vous. 

a  Or  'beseech.' 

b  KaTripTi.(Tfj.evoi,  where  all  the  mem- 
bers have  each  its  own  place,  or  make  a 
whole;  or.  if  broken,  are  restored  to  one 
complete  and  perfect  whole. 


I  COEINTHIANS  I,  II. 


13  Christ.      I8   the  Christ  divided  ? 

has  Paul  been  crucified  for  you  ? 

or  have  ye  been  baptized  unto  the 
1*  name  of  Paul  ?  I  thank  God  that 

I  have  baptized  none  of  you,  un- 

15  less  Crispus  and  Gains,  that  no 
one  may  say  that  I  have  baptized 

16  unto  my  own  name.  Yes,  I  bap- 
tized also  the  house  of  Stephanas  ; 
for  the  rest  I  know  not  if  I  have 

1'  baptized  any  other.  For  Christ 
has  not  sent  me  to  baptize,  but  to 
preach  glad  tidings ;  not  in  wis- 
dom of  word,  that  the  cross  of  the 

18  Christ  may  not  be  made  vain.  For 
the  word'-  of  the  cross  is  to  them 
that  perish  fooKshness,  but  to  us 
that  are  saved  it  is  God's  power. 

1^  For  it  is  written,  I  will  destroy 
the  wisdom  of  the  wise,  and  set 
aside  the  understanding  of    the 

20  understanding  ones.  Where  [is 
the]  wise  ?  where  scribe  ?  where 
disputer  of  this  world  ?  ^  has  not 
God  made    foohsh    the    wisdom 

21  of  the**  world  P"^  For  since,  in 
the  wisdom  of  God,  the  world 
by  wisdom  has  not  known  God, 
God  has  been  pleased,  by  the 
foolishness  of  the   preaching  "^  to 

22  save  those  that  believe.  Since 
Jews  indeed  demand  signs,*  and 

23  Greeks  seek  wisdom ;  but  we 
preach  Christ  crucified,  to  Jews 
an  offence,'  and  to  nations  k  f  ooHsh- 

2*  ness  ;  but  to  those  that  [are]  call- 
ed, both  Jews  and  Greeks,  Christ 


«  Or,  which  [speaks]  of  the  cross, 
b  T.  R.  reads  tovtov,  'this.' 

<=    KOCTfJiOV. 

d  'The  preaching 'gives  a  different  sense 
from  'preaching.'  Without  the  article  it 
is  the  instrument,  the  fooUshnoss  of  such 
a  means.  Here  '  the  preaching '  is  the 
actuul  tiling  preached ;  and  such  is  the 
power  of  the  Greek  form  of  word  KTJpvyna, 


God's  power  and  God's  wisdom. 

2''  Because  the  foolishness  of  God  is 
vriser  than  men,  and  the  weakness 

"'^  of  God  is  stronger  than  men.  For 
consider  your  calling,  brethren, 
that  [there  are]  not  many  wise  ac- 
cording to  flesh,  not  many  power- 

27  ful,  not  many  high-born.  But 
God  has  chosen  the  foohsh  things 
of  the  world,  that  he  may  put  to 
shame  the  wise ; ''  and  God  has 
chosen  the  weak  things  of  the 
world,  that  he  may  put  to  shame 

2S  the  strong  things  ;  and  the  ignoble 
things  of  the  world,  and  the  de- 
spised, has  God  chosen,  and  things 
that  are  not,  that  he  may  annul  the 

29  things  that  are  ;  so  that  no  flesh 

30  should  boast  before  God.'  But  of 
him  are  ye  in  Christ  Jesus,  who 
has  been  made  to  us  wisdom  from 
God,  and  righteousness,  and  sanc- 

■''1  tification,  and  redemption ;  that 
according  aa  it  is  written,  He 
that  boasts,  let  him  boast  in  [the]'' 
Lord. 

II.  And  I,  when  I  came  to  you, 
brethren,  came  not  in  excellency 
of  word,  or  wisdom,  announcing 

2  to  you  the  testimony  of  God.  For 
I  did  not  judge  [it  well]  to  know 
anytliing  among  you  save  Jesus 

3  Christ,  and  him  crucified.  And 
J  was  with  you  in  weakness  and 
in  fear  and  in  much  trembling 

*  and  my  word  and  my  preaching, 
not  in  persuasive  words  of  wis- 

not  KTjpwfis  nor  toO  mjpvo'O^ti'. 

•  T.  R.  rejids  '  a  sign.' 

f  Literally  'fall-trap.' 

g  T.  R.  reads  '  Greeks.' 

>»  'The  wise:'  the  word  is  masculine, 
and  signifies  '  those  that  are  wise, '  al- 
luding to  verse  26. 

'  T.  E.  reads  '  befoi-e  him.' 

''  Kvpt'o)  without  article,  for  Jehovah. 

'  T.E' adds 'human.' 


I  COEINTHIANS  II,  III. 


dom,  but  in  demonstration  of 
^  [tlie]  Spirit  and  of  power ;  that 
your  faith  might  not  stand™  in 
men's  wisdom,  but  in  God's  power. 
^  But  we  speak  wisdom  among 
the  perfect ;  but  wisdom,  not  of 
this  world,"  nor  of  the  rulers  of  this 

7  world,"  who  come  to  nought.  But 
we  speak  God's  wisdom  in  [a] 
mystery,  that  hidden  [wisdom] 
which  God  had  predetermined  be- 

8  fore  the  ages  °  for  our  glory  :  which 
none  of  the  princes  of  this  age" 
knew,  (for  had  they  known  they 
would  not  have  crucified  the  Lord 

®  of  glory,)  but  according  as  it  is 
written.  Things  which  eye  has 
not  seen,  and  ear  not  heard,  and 
which  have  not  come  into  man's 
heart,  which  God  has  prepared  for 
^0  them  that  love  him,  but  God  has 
revealed  to  us  by  [his]  i  Spirit ; 
for  the  Spirit  searches  all  things, 

11  even  the  depths  of  God.  For  who 
of  men  hath  known  the  things  of 
a  man'  except  the  spirit  of  the 
man  which  is  in  him  ?  thus  also 
the  things  of  God  knows  no  one 

12  except  the   Spirit  of  God.     But 


•n  Literally  'be.' 
"  alwvos. 

0  Or  'worlds.'  I  add  this  in  note  to 
keep  up  tlie  connection  with  '  world  '  in 
verse  6.  where  '  v.  orld'  lias  a  moral  signi- 
fication :  see  Kph.  ii.  2. 

P  Or  '  world.' 

1  '  His'  is  a  doubtful  reading.  If  re- 
jected it  should  be  •  tlie  Spirit.' 

«■  -Man"  here  has  the  article,  but  the 
sense  is  this  :  what  is  in  man'.-  mind  is 
not  kuix.vu  of  any  but  the  sjiirit  of  the 
man  himself,  who  has  the  thoughts  :  a 
fortiori  is  it  so  with  G'^d. 

»  Note  here  again  the  difiQculty  arising 
from  'spint'  used  for  cause  and  state,  as 
to  putting  a  large  S  to  tiguify  the  person 
of  the  Holy  Ghost. 

*  It  may  perhaps  be  translated,  'taught 
words  of  liunian  wisdom.' 

»  T.  E.  adds  '  Holy.' 


we  have  received,  not  the  spirit 
of  the  world,  but  the  Spirit* 
which  [is]  of  God,  that  we 
may  know  the  things  which  have 
been  freely  given  to  us  of  God : 

i-"^  which  also  we  speak,  not  in  words* 
taught  by  human  wisdom,  but  in 
those  taught  by  the  "  Spirit,  com- 
municating spiritual  [things]   by 

1^  spiritual  [means].''  But  [the]  na- 
tural* man  does  not  receive  the 
things  of  the  Spirit  of  God,  for 
they  are  folly  to  him  ;  and  he  can- 
not   know    [them]    because   they 

1-^  are  spiritually  discerned  ;  but  the 
spiritual  discerns  all  things,  and 

16  he  is  discerned  of  no  one.  For 
who  has  known  the  mind  of  the 
Lord  ?  who  shall  instruct  him  ? 
But  ice  have  the  mind  of  Christ. 

III.  And  I,  brethren,  have  not 
been  able  to  speak  to  you  as  to 
spiritual,  but  as  to  fleshly ;  ^  as  to 

■'  babes  in  Christ.  I  have  given  you 
milk  to  drink,y  not  meat,  for  ye  have 
not  yet  been  able,  nor  indeed  are  ye 

3  yet  able  ;  for  ye  are  yet  carnal. 
For  whereas  [there  are]  among 
you  emulation  and  strife,'-  are  ye 


"  Or  'expounding:'  t'ne  word  means 
literally  'mi  ^ing  or  putting  together ;'  but 
the  use  of  it,  as  interpret  ng  or  exjiouud- 
ing,  i-  common  in  the  LXX  :  Numb.  xv. 
Hi;  Gen.  xl.  8;  xlL  12,  15.  (xvyKpi-fxa  and 
rvyKpi(Ti<;  are  the  words  constiiutl}'  used 
in  Daniel  for  'interpretatiii'  and  'inter- 
preting.' It  means  also  'to  decide  or  de- 
c  ee;'  the  communication  of  the  juige's 
mind,  as  well  as  of  God's  before  unkmiwn. 
To  this  Numb.  xv.  34  may  be  refci-ed. 
I  he  0(»])()sition  of  avaxpivuj  left  no  doubt 
in  my  mind  before  I  found  ics  use  in  the 
LXX. 

«  i/aixiKo? :  the  man  animated  merely 
by  his  c  eated  soul,  without  the  teaching 
and  power  of  the  Holy  Ghost. 

»  o-apKiVois  ;  both  times  in  verse  3 
ya.pKiKni. 

y  T.R.  adds  'and.' 

'  T.  R.  adds  'and  dissensions.' 


S 


I  CORINTHIANS  III. 


not  carnal,  and  walk  according  to 

*  man  ?    For  when  one  says,  I  am  | 

of  Paul,  and  another,  I  of  Apol-  i 

5  los,  are  ye  not  men  ?  *    Who  then  I 

is  Apollos,  and  who  Paul  ?  ^  minis-  I 

tering  servants,  through  whom  ye 

have  believed,  and  as  the  Lord  has  j 

^  given  to  each.    I  have  planted  ;  j 

Apollos   watered ;    but  God    has 

7  given  the  increase.  So  that  neither 
the  planter  is  anything,  nor  the 
waterer  ;  but  God  the  giver  of  the 

8  increase.  But  the  planter  and  the 
waterer  are  one  ;  but  each  shall 
receive  his  own  reward  according 

^  to  his  own  labour.  For  we  are 
God's  fellow- workmen  ;  c  ye  are 
God's  husbandry,  God's  building. 

10  According  to  the  grace  of  God 
which  has  been  given  to  me,  as  a 
wise  architect,  I  have  laid  the 
foundation,  but  another  builds 
upon  it.    But  let  each  see  how  he 

11  builds  upon  it.  For  other  founda- 
tion can  no  man  lay  besides  that 
which   [is]   laid,   which  is   Jesus 

12  Christ.'*  Now  if  any  one  build  upon 
this  foundation  gold,  silver,  pre- 
cious stones,  wood,  grass,  straw, 

IS  the  work  of  each  shall  be  made 
manifest;  for  the  day   shall   de- 


»  T.  E.  reads  'carnal.' 

b  T.  R.  reads  'Who  then  is  Paul  and  who 
Apollos,  but,'  &c.  8ee  also  note  to  iv.  1, 
here  Siolkovoi. 

c  '  Workers,  or  labourers  together  icith 
God,'  goes  too  far.  I  have  no  doubt  tluit 
avvepyoi  h;is  the  sense  of  journeyman, 
but  as  they  are  fellows  doing  the  chiefs 
work,  as  Ge-oetle  iu  German,  and  even  com- 
pagnon  in  French. 

d  T.  R  reads  'Jesus  the  Christ.' 

e  That  is,  the  day.  Compare  2  Thess. 
ii.  8  The  word  used  for  revealing  the 
chanicter  of  the  work  is  another  hero, 
5T)Acoff6i.  I  doubt  much  that  aTro/coAwn-Toj 
hivs  ever  that  sense. 

f  T.  R.  reads  'abide.'  The  change  is 
only  that  of  an  accent,  but  justified  by 


clare  [it],  because  it  is  revealed 
in  fire  ;  ^  and  the  fire  shall  try  the 
1^  work  of  each  what  it  is.  If  the 
work  of  any  one  which  he  has 
built  upon  [the  foundation]  shall 
abide,f  he  shall  receive  a  reward. 

15  If  the  work  of  any  one  shaU  be 
consumed,  he  shall  suffer  loss,  but 
he  shall  be  saved,  but  so  as  through 

16  [the]  fire.?  Do  ye  not  know  that 
ye  are  [the]  temple  *'  of  God,  and 
that  the  Spirit  of  God  dwells  in 

17  you  ?  If  any  one  corrupt'  the 
temple  h  of  God,  himi  shall  God 
destroy ; '  for  the  temple  ^  of  God 

18  is  holy,  and  such  are  ye.  Let  no 
one  deceive  himself :  if  any  one 
thinks  himself  to  be  wise  among 
you  in  this  world,  let  him  become 

19  foolish,  that  he  may  be  wise.  For 
the  wisdom  of  this  world  is  foolish- 
ness with  God ;  for  it  is  written, 
He  who  takes  the  wise  in  their 

'20  craftiness.  And  again,  [The]  Lord 
knows  the  reasonings  of  the  wise 

21  that  they  are  vain.  So  that  let 
no  one  boast  in  men  ;  for  all  things 

22  are  yours.  Whether  Paul,  or 
Apollos,  or  Cephas,  or  [the]  world, 
or  Kfe,  or  death,  or  things  present, 
or  things  coming,  all  are  yours ; 


the  whole  phrase. 

?  Here  the  addition  of  the  article  wholly 
changes  the  sense  :  '  saved  by  fire'  is  as  if 
the  fire  w:is  a  means  of  safety,  whereas 
'through  the  fire'  is  in  spite  of  it,  or  going 
through  the  danger  and  difSculty  of  it. 
Sid  has  the  same  double  sense  as  '  through' 
in  English.    Compare  1  Peter  iiL  20. 

'  <l)9fCpet,<f)0fpfl.  The  word  for 'destroy' 
and  'corrupt'  is  the  same  iu  Greek;  the 
force  of  this,  as  to  terms,  is  necessarily 
lost  in  English. 

j  TovTov,  'this  [man],'  is  in  many  of  the 
best  copies;  but  'him'  gives  the  sense, 
only  70VT0V  is  more  emph.atic :  1  have 
therefore  put  '  him'  in  italics. 


I  COEINTHIANS  III,  IV. 


23  and  ye  [are]  Christ's,  and  Christ 
[is]  God's. 

rV.  Let  a  man  so  account  of  ns  as 
servants''  of  Christ,  and  stewards 

2  of  [the]  mysteries  of  God.  Here, 
further,  it  is  sought'  in  ste- 
wards   that    a    man    be   found 

8  faithful.  But  for  me  it  is  the 
very  smallest  matter  that  I  be 
examined'"  of  you  or  of  man's 
day.    Nor  do  I  even  examine  my- 

*  self.  For  I  am  conscious  of  no- 
thing- in  myself ;  but  I  am  not 
justified    by  this :    but  he    that 

5  examines  me  is  the  Lord.  So  that 
do  not  judge  anytliing  before 
[the]  time,  until  the  Lord  shall 
come,  who  shall  also  both  bring 
to  Hght  the  hidden  things  of  dark- 
ness, and  shall  make  manifest  the 
counsels  of  hearts  ;  and  then  shall 
each  have  [his]  praise  from  God.° 

^  Now  these  things,  brethren,  I 
have  transferred,  in  their  appKca- 
tion,°  to  myself  and  Apollos,  for 
your  sakes,  that  ye  may  learn  in 
us  the  [lesson  of]  not  letting  your 
thoughts  go  above  what  is  writ- 
ten, that  ye  may  not  be  puffed  up 
one  for  [such  a]  one  against  an- 

7  other.  For  who  makes  thee  to 
differ  ?  and  what  hast  thou  which 


k  The  appointed  iiTrr^peVas.  Three  words 
are  translated  '  servant'  in  Auth.  Ver. : 
SovA.os,  a  slave ;  Sidfcovo?,  a  person  who 
acts  or  waits  in  service ;  and  vTnjpe'rrj?. 
This  last  is  always  used  in  the  New  Testa- 
ment as  an  official  servant,  or  messenger, 
or  apparitor. 

1  T.R.  omits  'here,'  reading  for  SSe,  o 
6e.  Some  copies  read  'ye  seek,'  for  'is 
sought.' 

•"  avaKpivu  :  the  word  does  not  signify 
'judgment,'  but  the  preliminarj-  examina- 
tion, at  which  the  accused  has  to  answer 
and  give  an  account  of  himselt. 

»  Literally  '  then  shall  the  praise  be  to 
each  from  God.' 


thou  hast  not  received  ?  but  if 
thou  hast  received,  why  boastest 
8  thou  as  not  receiving  ?  Already 
ye  are  filled ;  already  ye  have  been 
enriched  ;  ye  have  reigned  without 
us  ;  and  I  would  that  ye  reigned, 
that  vje  also  might  reign  with  you. 
^  For  I  think  that  God  has  set  us 
the  apostles  for  the  last,  as  ap- 
pointed to  death.  For  we  have 
become  a  spectacle  to  the  world, 

'0  both  to  angels  and  men.  We  [are] 
fools  for  Christ's  sake,  but  ye 
prudent  in  Christ :  tve  weak,  but 
ye  strong  :  ye  glorious,  but  ive  in 

'1  dishonour.  To  the  pi*esent  hour 
we  both  hunger  and  thirst,  and 
are  in  nakedness,   and  buffeted, 

^2  and  wander  without  a  home,  and 
labour,  working  with  our  own 
hands.    Railed  at,  we  bless  ;  per- 

13  secuted,  we  suffer  [it] ;  insulted,? 
we  entreat :  we  are  become  as 
[the]   offscouring   of    the   world, 

1^  [the]  refuse  of  all,  until  now.  Not 
[as]  chiding  do  I  write  these  things 
to  you,  but  as  my  beloved  children 

'3  I  admonish  [you] .  For  if  ye  should 
have  ten  thousand  instructors  in 
Christ,  yet  not  many  fathers  ;  for 
in  Christ  Jesus  I  have  begotten 

'^  you  through  the  glad  tidings.    I 


o  The  word  is  used  for  a  metaphor  no 
doubt,  because  a  metaphor  transfers  the 
thoughts  as  to  one  object,  to  another  which 
is  an  image  of  it.  Amos  says  '  The  lion 
has  roared,'  speaking  of  God's  threatening 
ways  vdth  Israel,  as  if  he  were  his  pi'ey: 
in  thought  it  is  to  be  transferred  to  Israel. 
So  here  Paul  is  really  speaking  of  those 
who  came  with  great  pretensions  amongst 
the  Corinthians,  and  he  transferred  it  to 
himself  and  Apollos,  that  he  might  estab- 
lish the  principle  universally,  without 
naming  these  persons.  By  saying  he 
transferred'  it,  the  application  was  easy: 
but  one  can  hardly  say  that  is  a  figure. 
Or  spoken  to  '  injuriously.' 


I  CORINTHIANS  IV,  V. 


entreat '  you  therefore  be  my  imi- 
tators. 

^7  For  this  reason  I  have  sent  to  you 
Timotheus,  who  is  my  beloved  and 
faithful  child  in  [the]  Lord,  who 
shall  put  you  in  mind  of  my  ways 
[as]  they  [are]  in  Christ,  according 
as  I  teach  everywhere  in  every 

^*  assembly.  But  some  have  been 
puffed  up,  as  if  I  were  not  coming 

18  to  you ;  but  I  will  come  quickly 
to  you,  if  the  Lord  will ;  and  I  will 
know,  not  the  word  of  those  that 

20  are  puffed  up  but  the  power.  For 
the  kingdom  of  God  [is]  not  in 

21  word  but  in  power.  What  will 
ye  ?  that  I  come  to  you  with  a 
rod  ;  or  in  love,  and  in  a  spirit  of 
meekness  ? 

V.  It  is  universally  reported »  [that 
there  is]  fornication  among  you, 
and  such  fornication  as  [is]  not 
even'  among  the  nations,  so  that 
one  should  have  his  father's  wife. 

2  And  ye  are  puffed  up,  and  ye 
have  not  rather  mourned,  in  order 
that  he  that  has  done  this  deed 
might  be  taken  away  out  of  the 

3  midst  of  you.  For  I,  as  absent 
in  body  but  present  in  spirit,  have 
already   judged    as    present,    [to 

*  deliver],  in  the  name  of  our  Lord 
Jesus  Christ*  (ye  and  my  spirit 
being  gathered  together,  with  the 
power  of  our  Lord  Jesus  Christ), 


«■  Or  ' exhort,' irapaKoXtu) :  a  word  which 
has  to  be  rendered  very  differemly  in 
English  in  different  places,  and  hard  to 
render,  though  simple  and  easy  to  under- 
stand. It  means  •calling  upon  a  person 
soas  to  stimulate  him  to  anything:'  hence 
'  to  exhort,  and  to  comfort,  encourage  :"  it 
has  a  fuller  force  here  than  a  mere  apos- 
tolic or  pastoral  exhortjition. 

•  '  It  is  universally  reported '  does  not 
quite  give  the  sense  of  dKovercu.  It  was 
the  reputation  they  had  got  by  common 
report. 


5  him  that  has  so  wrought  this  :  to 
deliver  him,  [I  say],  [being]  such, 
to  Satan  for  destruction  of  the 
flesh,  that  the  spirit  may  be  saved 

^  in  the  day  of  the  Lord  Jesus.  Your 
boasting  [is]  not  good.  Do  ye  not 
know  that  a  little  leaven  leavens 

7  the  whole  lump  ?  Purge*  out  the 
old  leaven,  that  ye  may  be  a  new 
lump,  according  as  ye  are  un- 
leavened.   For  also  our  passover, 

8  Clirist,  has  been  sacrificed ;  *  so 
that  let  us  celebrate  the  feast, 
not  with  old  leaven,  nor  with 
leaven  of  malice  and  wickedness, 
but  with  unleavened  [bread]  of 
sincerity  and  truth. 

8  I  have  written  to  you  in  the 
epistle  not  to  mix  with  fornica- 

10  tors ;  y  not  altogether  with  the 
fornicators  of  this  world,  or  with 
the  avaricious,  and^  rapacious,  or 
idolaters,  since  [then]  ye  should 

11  go  out  of  the  world.  But  now  I 
have  written  to  you,  if  any  one 
called  brother  be  fornicator,  or 
avaricious,  or  idolater,  or  abusive, 
or  a  drunkard,  or  rapacious,  not  to 
mix  with  [him]  ;  with  such  a  one 

12  not  even  to  eat.  For  what  [have] 
I  [to  do]  with  judging  those  outside 
also  ?*  ye,  do  not  ye  judge  them 

13  that  are  within?  But  those  without 
God  judges.''  Remove  the  wicked 
person  from  amongst  yourselves. 


»  T.  R.  reads  '  named.' 

»  Some  omit  'Clirist'  here  both  times. 
N  has  it  the  hist  time,  but  not  the  rifJUty. 

»  T.  K.  adds  'therefore.' 

»  T.  It.  adds  'f..r  us.' 

y  T.  H.  a. Ids  'and.' 

»  T.  R.  reads  'or.' 

»  Many  authorities  omit  'also.' 

*>  On  the  whole  I  prefer  'judges,'  though 
Fathers  and  Vul,M(e  read  'will  judge;' 
Itil.  "judges.'  The  older  MSS  afford  no 
help,  jis  it  is  the  diflfurcuce  merely  of  an 
accent,  Kpivel  and  Kpii/ei. 


I  COEINTHIANS  VI. 


YI.  Dare  any  one  of  you,  having  a 
matter  against  another,  prosecute 
his  suit  before  the  unjust,  and  not 

2  before  the  saints  ?  *^  Do  ye  not 
know  that  the  saints  shall  judge 

■  the  world  ?  and  if  the  world  is 
judged  by  you,  are  ye  unworthy  of 

3  [the]  smallest  judgments  ?'^  Do 
ye  not  know  that  we  shall  judge 
angels  ?  and  not  then  matters  of 

*  this  life  ?  If  then  ye  have  judg- 
ments as  to  things  of  this  life, 
set  those  [to  judge]  who  are  little 

s  esteemed  in  the  assembly.  I  speak 
to  you  [to  put  you]  to  shame. 
Thus  there  is  not  a  wise  person 
among  you,  not  even  one,  who 
shall  be  able  to  decide  between 

^  his  brethren  ! «  But  brother  pro- 
secutes his  suit  with  brother,  and 

"^  that  before  unbelievers.  Already 
indeed  then  it  is  altogether  a  fault 
in  youf  that  ye  have  suits  between 
yourselves.  Why  do  ye  not  rather 
suffer  wrong  ?    why   are    ye    not 

8  rather  defrauded  ?  But  ye  do 
wrong,    and    defraud,    and    this? 

^  [your]  brethren.  Do  ye  not  know 
that  unrighteous  [persons]  shall 
not  inherit  [the]  kingdom  of  God  ? 
Do  not  err ;  neither  fornicators, 
nor  idolater.-!,  nor  adulterers,  nor 


c  T?  is  added  here  which  is  not  in  T.  R.  • 
bvit  it  has  the  force  of  a  question,  but 
wit!i  some  expression  of  surprise  sug- 
gested, as  'is  it  so  that  you  do  not?' 
previi'usci'  cumstances  leading  to  suppose 
they  C'uld  not  know,  or  the  like  :  so  that 
somet:hing  of  the  original  sense  of  '  or'  is 
in  it-»  use.  The  'or'  may  be  used  here. 
Compare  the  same  u§e  of  ^  in  Romans  xi. 
2,  vii.  1,  vi.  3.  In  ii.  4  the  fo  ce  of  ' .  r '  is 
more  sensible.  Compare  Matt,  vii  9,  xx. 
1.5,  Rom.  ill.  29,  in  which  last  it  is  a  simple 
question 
<i  'To  judge  the  smallest  matters.' 
e  Literally  'between  his  brother  [and 
brother].'  The  word  is  in  the  singular  in 
Greek. 


those  who  make  women  of  them- 
selves, nor  who  abuse  themselves 

^^  with  men,  nor  thieves,  nor  covet- 
ous, nor  drunkards,  nor  abusive 
persons,  nor  [the]  rapacious,  shall 

^1  inherit  [the]  kingdom  of  God.  And 
these  things  were  some  of  you ;  but 
ye  have  been  washed,  but  ye  have 
been  sanctified,  but  ye  have  been 
justified  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our 
God. 

^2  All  things  are  lawful  to  me,  but 
all  things  do  not  profit ;  all  things 
are  lawful  to  me,  but  J  will  not  be 
brought  under  the  power  of  any. 

^3  Meats  for  the  belly,  and  the  belly 
for  meats  ;  but  God  will  bring  to 
nothing  it  and  them  :  but  the  body 
[is]  not  for  fornication,  but  for  the 
Lord,  and  the  Lord  for  the  body. 

^*  And  God  has  both  raised  up  the 
Lord,  and  will  raise  us  up  from 
among  [the  dead]  by  his  power. 

15  Do  ye  not  know  that  your  bodies 
are  members  of  Christ  ?  Shall  I 
then,  taking  the  members  of  the 
Christ,  make  [them]  members  of  a 

16  harlot  ?  Far  be  the  thought.  Do 
ye  not  know  that  he  [that  is]  joined 
to  the  harlot  is  one  body  ?  for  the 
two,  he  says,  shall  be  one  flesh. •> 


f  T.  R.  reads  '  among  you.' 
e  T.  K.  reads  'those  [tilings]  to.' 
»>  ei9  /atai/  adpKa.  It  is  impossible  to 
translate  e(9  here  in  English:  'shall.' or 
'shall  become,'  is  the  nearest  in  sense. 
The  word  is  left  out  in  Greek  when  he 
says  "one  Spirit,.'  We  are  really  'one 
Spirit,'  not  two,  with  the  Lord.  But  we 
cannot  .say  'to'  or  '  for  one  flesh.'  Ttie 
two  become  so  practically  by  their  union; 
they  are  created  individuatly.  Tlie  union 
induces  unity  in  the  flesh;  'shall,'  or 
'shall  become' i)artly,  though  imperfectly, 
implies  this.  It  is  not  therefore  said 
'sliall  be  one  Spirit:'  but 'he  is.'  The  Spirit 
which  is  in  the  Lord  himself  dwells  in  us, 
and  is  the  living  power  of  the  new  life.     I 


I  CORINTHIANS  VI,  VII. 


.^7  But  he  that  [is]  joined  to  the  Lord 

IS  is  one  Spirit.  Flee  fornication. 
Every  sin  which  a  man  may  prac- 
tise is  without  the  body,  but 
he  that  commits  fornication  sins 

1^  against  his  own  body.  Do  ye  not 
know  that  your  body  is  [the] 
temple  of  the  Holy  Spirit  which 
[is]  in  you,  which  ye  have  of  God  ; 

20  and  ye  are  not  your  own  ?  for  ye 
have  been  bought  with  a  price : 
glorify  now  then  God  in  your  body  .•> 

VII.  But  concerning  the  things  of 
which  ye  have  written  to  me  :  [It 
is]  good  for  a  man  not  to  touch  a 

2  woman ;  but  on  account  of  forni- 
cations, let  each  have  his  own  wife, 
and  each  [woman]  have  her  own 

3  husband.  Let  the  husband  render 
her  due'  to  the  wife,  and  in  like 
manner  the  wife  to  the  husband. 

4  The  wife  has  not  authority  over 
her  own  body,  but  the  husband : 
in  like  manner  also  the  husband 
has  not  authority  over  his  own 

5  body,  but  the  wife.  Defraud'' not 
one  another,  unless,  it  may  be,  by 
consent  for  a  time,  that  ye  may 
devote  yourselves  to  prayer,'  and 
again  be™  together,  that  Satan 
tempt  you  not  because  of  your 

0  incontinency.  But  this  I  say,  as 
consenting"  [to],  not  as  command- 

.7  ing  [it].  Now"  I  wish  all  men  to 
be  even  as  myself  :  but  every  one 
has  his  own  gift  of  God  ;  one  man 


know  not  how  to  express  it  better  in 
English  ;  but  this  note  was  needed  to 
explain  the  diflFerence. 

•»  T.  R.  adds  '  and  in  your  spirit,  which 
are  God's.' 

'  T.  Radds  'benevolence,' reading  6(^«- 
kofievriv  evvoiav  instead  of  6</)etA7ji'. 

''  diToo-TepetTe  means  to  'deprive another 
of  anything  wrongfully:'  so  that  it  has 
the  sense  of  'rob,'  'defraud;'  but  with 
the  sense  of  taking  away,  or  depriving  of, 
what  another  had  a  right  to.    Such  is  the 


8  thus,  and  another  thus.  But  I 
say  to  the  unmarried  and  to  the 
widows.  It  is  good  for  them  that 

0  they  remain  even  as  I.  But  if 
they  have  not  control  over  them- 
selves, let  them  marry ;  for  it  iS' 
better   to   marry   than   to   burn. 

10  But  to  the  married  I  enjoin,  not 
I,  but  the  Lord,  Let  not  wife  be 

11  separated  from  husband ;  (but  if 
also  she  shall  have  been  separated, 
let  her  remain  unmarried,  or  be 
reconciled  to  her  husband ;)  and 

1"^  let  not  husband  leave  wife.  But 
as  to  the  rest  I  say,  not  the  Lord, 
If  any  brother  have  an  unbelieving 
wife,  and  she  consent  to  dweU  with 

13  him,  let  him  not  leave  her.  And  a 
woman  which  has  an  unbelieving 
husband,  and  he  consents  to  dwell 
with  her,  let  her  not  leave  him. 

1^  For  the  unbelieving  husband  is 
sanctified  in  the  wife,  and  the 
unbelieving  wife  is  sanctified  in 
the  husband ;  since  [otherwise] 
indeed  your  children  are  unclean, 

1^  but  now  they  are  holy.  But  if 
the  unbeliever  go  away,  let  them 
go  away ;  a  brother  or  a  sister  is 
not  bound  in  such  [cases],  but  God 

18  has  called  us  in  peace.  For  what 
knowest  thou,  0  wife,  if  thou 
shalt  save  thy  husband  P  or  what 
knowest  thou,  O  husband,  if  thou 

17  shalt  save  thy  wife  ?  However,  as 
the  Lord  has  divided  to  each,  as 


sense.  I  have  said  'defraud,'  as  it  is  the 
same  word  as  in  vi.  7,  8.  The  sense  is  just 
the  same  ;  only  here  it  is  of  one  another. 

1  T.  R.  adds  '  fasting." 

"  T.  R.  reads  '  come  'together  into  one 
place.' 

n  Or  'allowing,'  ' pentnitting'  it.  I  do 
not  say  'by  permission,'  because  tliat  im- 
plies that  he  says  it  by  the  Lord's  jieruiis- 
sion.  He  said  it  in  the  way  of  permission, 
not  as  a  command. 

o  T.  R.  reads  '  for.' 


I  COEINTHIANS  VII. 


GodP  has  called  each,  so  let  him 
walk ;   and  thus   I   ordain  in   all 

'-8  the  assembhes.  Has  any  one  been 
called  circumcised  ?  let  him  not 
become  uncircumcised  :  has  any 
one  been  called  in  uncircumcision  ? 

18  let  him  not  be  circumcised.  Cir- 
cumcision is  nothing,  and  uncir- 
cumcision is  nothing- ;  but  keeping 

^  God's  commandments.  Let  each 
abide  in  that  calling  in  which  he 

21  has  been  called.  Hast  thou  been 
called  [being]  bondsman,  let  it  not 
concern  thee  ;  but  and  if  thou 
canst  become  free,  use  [it]  rather. 

-'^  For  the  bondsman  that  is  called  in 
the  Lord  is  the  Lord's  freeman  ;  in 
like  manner  also  the  freeman  being 

23  called  is  Christ's  bondsman.  Ye 
have  been  bought  with  a  price  ;  do 

2^  not  be  the  bondsmen  of  men.  Let 
each  wherein  he  is  called,  brethren, 
therein  abide  with  God. 

25  But  concerning  virgins,  I  have 
no  commandment  of  the  Lord ; 
but  I  give  my  opinion,  as  having 
received  mercy  of  [the]  Lord  to  be 
faithful. 

26  I  think  then  that  this  is  good, 
on  account  of  the  present  neces- 
sity, that  [it  is]  good  for    a  man 

2"  to  remain  so  as  he  is.  Art  thou 
bound  to  a  wife  ?  seek  not  to  be 
loosed  ;  art  thou  free  from  a  wife  ? 

23  do  not  seek  a  wife.  But  if  thou 
shouldest  also  marry,  thou  hast 


p  T.  R.  reads  '  God '  in  the  first  clause, 
'  Lord  '  in  the  second. 

q  Or  'she  has.'  I  say  'they'  to  embrace 
both  sexes,  which  the  word  Totovrot,  and 
what  follows,  seems  distinctly  to  imply. 
The  word  is  feminine  from  its  primary 
natural  reference. 

"^  It  may  be  translated  '  for  the  rest  [I 
say  it],  in  order  that  even  they  which  have 
wives.'  Some  have  translated  '  the  time 
is  straitened,  or  shortened  henceforth.'  to 


not  sinned ;  and  if  the  virgin 
marry,  they  havei  not  sinned: 
but  such  shall  have  tribulation 
in  the  flesh ;    but  I   spare  you. 

29  But  this  I  say,  brethren,  the  time 
[is]  straitened.  For  the  rest,' 
that  even  they  who  have  wives, 

30  be  as  not  having  [any]  ;  and  they 
that  weep,  as  not  weeping;  and 
they  that  rejoice,  as  not  rejoicing; 
and  they  that  buy,  as  not  possess- 

^^  ing ;  and  they  that  use  the » world, 
as  not  disposing  of  it  as  their 
own ;  t    for    the    fashion    of    this 

32  world  passes.  But  I  wish  you  to 
be  without  care.  The  unmarried 
cares  for  the  things  of  the  Lord, 

33  how  he  shall  please  the  Lord ;  but 
he  that  has  married  cares  for  the 
things  of  the  world,  how  he  shall 

31  please  his'  wife.  There  is  a 
difference  between  the  wife  and 
the  virgin.  The  unmarried  cares 
for  the  things  of  the  Lord,  that 
she  may  be  holy  both  in  body 
and  spirit ;  but  she  that  has  mar- 
ried cares  for  the  things  of  the 
world,  how  she  shall  please  her 

35  husband.  But  I  say  this  for  your 
own  profit ;  not  that  I  may  set  a 
snare  before  you,  but  for  what  [is] 
seemly,  and  waiting  on  the  Lord 

38  without  distraction.  But  if  any 
one  tliink  that  he  behaves  un- 
seemly to  his  virginity,  if  he  be 
beyond  the  flower  of  his  age,  and 


AoiTTor  is  so  used  with  a  verb.  But  I  can 
hardly  think  it  to  be  so  used  here.  T.  E. 
reads  '  that  the  time,'  &c. 

s  T.  R.  reads  '  this.' 

t  '  Disposing  of  it  as  their  own.'  See 
note  to  ix.  IS. 

^  In  Greek  it  is  the  article,  not  the  pro- 
noun 'his ;"  but  this  latter  is  almost  neces- 
sary in  English.  The  same  remark  applies 
to  '  her,'  ver.  34,  and  vii.  11. 


I  CORINTHIANS  VII,  VIII. 


so  it  must  be,  let  him  do  what  he 
will,  he   does  not  sin :   let  them 

*7  marry.  But  he  who  stands  firm 
in  his  heart,  having  no  need,  bvit 
has  authority  over  his  own  will, 
and  has  judged  this  in  his  heart  to 
keep  his  own  virginity,  he  does 

^  well.  So  that  he  that  marries 
himself  does  well;  and*"  he  that 

39  does  not  marry  does  better.  A 
wife  is  bound "  for  whatever  time 
her  husband  lives ;  but^  if  the 
husband  be  fallen  asleep,  she  is 
free  to  be  married  to  whom  she 

*o  wiU,  only  in  [the]  Lord.  But  she  is 
happier  if  she  so  remain,  accord- 
ing to  my  judgment ;  but  I  think 
that  I  also  have  God's  Spirit. 

VIII.  But  concerning  things  sacri- 
ficed to  idols,  we  know,^  (for  we 
all  have  knowledge  :   knowledge 


^  T.  R.  reads  'but,'6e'. 

»  T.  R.  reads  '  bound  by  law.' 

y  ear  6e  (cal,  '  but  if  iudeed,' '  but  if  it  be 
so  th-it.' 

'  The  words  for  'know'  are  diffcent 
here,  thougli  tVie  distinction  is  vers'  taint 
in  Greek  '  We  all  have  knowledge'  is  of 
objective  knowledge:  vrtocri?,  'knowledge 
[Hie  same  word]  puffs  up.'  ■  If  any  n)an 
thinks  lie  ku'.ws.'feJSeVat:  has  the  inward 
conscio'.is  knowledge  of  in  his  muid.)  'he 
knnws[(ibjectively  :  eyviaKe]  nothing  as  he 
ought  to  know  it'  (the  same  word).  'But 
if  any  man  love  God,  the  same  is  known 
foljeetivflyj  of  him.'  'Concerning  eating 
things  offered  ti)  idols,  we  know'  (have 
the  conscious  knowledge  in  our  minds). 
Vtrse  10,  'If  any  one  see  thee,  which  ha^-t 
knowledge'  (objectively,  v/hat  a  man  has 
learned,  acquired'.  So  verse  11  :  Hence 
from  the  word  meaning  'inward  conscious 
knowledge'  a  derivative  means  'con- 
science.' So  'I  know  notliing  against 
nivself,"  I  am  conscious  of  no  lault.  So 
2  Tim.  i.  12:  'I  know  in  whom  I  have 
believed  '  I  liave  the  inward  cn^cious 
knowledge;  not,  I  know  him.  Thus  we 
mi^ht  say  in  English.  'I  know  whom  I 
know,  orwhat  1  know.'  The  fir.«t  is  in- 
ward conscious  knowledge  ;  the  other  ob- 
jective, buiiig  acquamted  with.  Objective 
knowledge  however  p:isst;s  into  conscious- 
ness   b>it  not  vice  versa.      They  are  ex- 


2  puffs  up,  but  charity  edifies.  »If 
any  one  think  he  knows  anything, 
he  knows  nothing  yet  as  he  ought 

5  to  know  [it].     But  if  any  one  love 

*  God,  he  is  known  of  him)  : — con- 
cerning then  the  eating  of  things 
sacrificed  to  idols,  we  know  that 
an  idol  [is]  nothing  in  [the]  world, 
and  that  there  [is]  no  other  *>  God 

^  save  one.  For  and  if  indeed  there 
are  [those]  called  gods,  whether 
in  heaven  or  on  earth, i^  (as  there 
are  gods  many,  and  lords  many,) 

^  yot  to  us  [there  is]  one  God,  the 
Father,  of  whom  all  things,  and 
we  for  him  ;  and  one  Lord,  Jesus 
Christ,  by  whom  [are]  all  things, 

7  and  we  by  him.  But  knowledge 
[is]  not  in  all :  but  some,  with  con- 
science of  the  idol,  until  now  eat 
as  of  a  thing  sacrificed  to  idols ; 


pressed  by  .oavoir  and  connaitre  in  French, 
wlt-ien and  kennen  ii.  German.  Thus,  when 
one  has  no  need  to  inform  a  per-on  be- 
cause he  has  the  knowledge  of  it  already 
in  his  fiwn  mmd,  I  c;vn  say  oT6a?,  not 
yivtaa-KSK; :  thus  in  2  Tim  i.  15.  When  it 
was  not  alre.idy  known  and  realized  in 
the  mind,  but  communicated  objectively 
to  it — 'This  know'  -it  is  tovto  6e  yivi^crKe. 
2  Tim.  iii.  1.  2  Tim.  iii.  14,  'knownig  of 
whom  thou  hast  learned  ihem:'  he  was 
conscious  of  it,  etSuJs-  So  oTSa?,  'thou  hast 
known  the  .scriptures,' had  the  knowledge 
of  them  in  his  own  m:nd  realized.  'I'houuh 
tl'ie  diffeience  is  made  in  French  and 
Gernian,  it  must  not  be  supposed  that  the 
distinct  u.se  of  the  words  corresponds 
exactly,  but  it  suffices  here  to  have  .shewn 
the  use  in  Greek.  Th'j  German  seems  to 
me  to  answer  more  fullj'  to  the  Greek,  hit 
different  natitms  think  dififerentl}-.  Thus 
thou 'knowestth(;  household  of  Stephanas.' 
It  was  tlieir  inward  acquainfcuice  with 
their  qualities,  not  oVujective  ;  it  is  oi6aT«. 
Of  such  a  j):-ocess  the  French  is  incapa- 
ble. It  must  be  voxix  connaUsez,  or  ex- 
plicitly voux  gavez  ce  qui  eae  t  de.  eTTiyvuKrn 
is  used  for  certain  objective  knowledge, 
and  consequent  recognition  of  the  tioith  of 
a  thing 

»  T.  R.  adds  •  but.' 

b  Many  omit  '  other.' 

e  T.  U  reads  'the  earth.' 


I  COEINTHIANS  VIII,  IX. 


and  their  conscience,  being"  weak, 
8  is   defiled.     But  meat  does   not 
commend   us  to   God ;  neither  if 
we  should  not  eat  do  we  come 
short ;  nor  if  we  should  eat  have 
8  we  an  advantage.  ^    But  see  lest 
anywise  this  your  right  ^  [to  eat] 
itself  be  a  fall-trap  to  the  weak. 
10  For  if  any  one  see  thee,  who  hast 
knowledge,    sitting    at    table    in 
an  idol-house,  shall  not  his  con- 
science,^  he  being  weak,  be  em- 
boldened s   to   eat  the  things  sa- 
il crificed  to  the  idol  ?  and  the  weak 
[one],  the  brother  for  whose  sake 
Christ  died,  will  perish  through *• 

12  thy  knowledge.  Now,  thus  sin- 
ning against  the  brethren,  and 
wounding  their  weak  conscience, 

13  ye  sin  against  Christ.  Where- 
fore if  meat  be  a  fall-trap  to  my 
brother,  I  will  eat  no  flesh  for 
ever,  that  I  may  not  be  a  fall-trap 
to  my  brother. 

IX.  Am  I  not  free  ? '  am  I  not  an 
apostle?  have  I  not  seen  Jesus'' 
our  Lord  ?  are  not  ye  my  work  in 

2  [the]  Lord  ?  If  I  am  not  an  apostle 
to  others,  yet  at  any  rate  I  am  to 
you ;  for  the  seal  of  mine  apostle- 

3  ship  are  ye  in  [the]  Lord.  My 
defence  to  those  who  examine  me 

*  is  this  :  Have  we  not  a  right  to 
^  eat  and  to  drink  ?  have  we  not  a 

d  T.  R.  adds  '  for,'  and  puts  the  affirma- 
tion phrase  first. 

e  Or  'Hberty,'  e^oixrCa.  Title  in  a  man's 
own  conscience  is  the  sense. 

f  Litei-Hilj'  'the  conscience  of  him  weak.' 

s  'Emboldened.'  literally  'edified,"  or 
'built  up.' 

h  T.  K.  reads  etrC.  It  is  then  the  con- 
dition rr  occasion,  not  tlie  cause  or  means 
exactly  ;  moymnant  in  French. 

'  T.  R.  inverts  ihe  order  of  the  first  two 
phrases. 

''  T.R.  adds  'Christ.' 

1  I  have  preserved  these  two  '  fovs  '  as 


right  to  take  round  a  sister  [as] 
wife,  as  also  the  other  apostles, 
and  the  brethren  of  the  Lord,  and 
^  Cephas  ?  Or  I  alone  and  Barna- 
bas, have  we  not  a  right  not  to 

7  work  ?  Who  ever  carries  on  war 
at  his  own  charges  ?  who  plants  a 
vineyard  and  does  not  eat  of  its 
fruit?  or  who  herds  a  flock  and 
does  not  eat  of  the  milk  of  the 

8  flock  ?  Do  I  speak  these  things 
as  a  man,  or  does  not  the  law  also 

9  say  these  things?  For'  in  the 
law  of  Moses  it  is  written.  Thou 
shalt  not  muzzle  the  ox  that  is 
treading  out  corn.    Is  God  occu- 

10  pied  about  the  oxen,  or  does  he 
say  [it]  altogether  for  our  sakes  ? 
For'  for  our  sakes  it  has  been 
written,  that  the  plougher  should 
plough  in"  hope,  and  he  that 
treads  out  corn,  in  hope  of  par- 

11  taking  [of  it]."  If  we  have  sown 
to  you  spiritual  things,  [is  it  a] 
great   [thing]    if   we    shall   reap 

12  your"  carnal  things  ?  If  others 
partake  of  this  right  over  you, 
should  not  rather  we  ?  But  we 
have  not  used  this  right,  but  we 
bear  all  things,  that  we  may  put 
no  hindrance  in  the  way  of  the 

13  glad  tidings  of  the  Christ.  Do  ye 
not  know  that  they  who  labour? 
[at]    sacred    things    eat    of    the 


an  example  of  the  npidity  of  the  apostle's 
syle.  To  make  the  sense  hang  together, 
we  sho\ild  have  to  add  in  the  fi  st  case, 
'nof  as  a  man  merely,'  or,  'surely  it  does:' 
'For  in  the  law  of  Moses,'  &c. ;  and  in 
the  second  'not  about  the  oxen,  for  for 
our  sakes,'  &c. 

•»  Or  '  with.'     See  Rom.  iv.  18. 

°  T.  R  reads  '  in  hope  to  be  partaker  of 
his  hope  ' 

o  1  here  is  a  contrast  in  i^/aets  vftlv  and 
^jaei?  vfj-uiv  affecting  the  style,  which  dis- 
apt)ears  in  English. 

p  Or  'perform  the  sacred  rites.' 


I  CORINTHIANS  IX. 


[offerings  offered  in  the]  temple  ;i 
they  that  attend  at  the  altar  par- 

1*  take  with  the  altar  ?  So  also  the 
Lord  has  ordained  to  those  that 
announce  the  glad  tidings  to  live 

15  of  the  glad  tidings.  But  I  have 
used  none  of  these  things.  Now 
I  have  not  written  these  things 
that  it  should  be  thus  in  my  case  ; 
for  [it  were]  good  for  me  rather  to 
die  than  that  any  one  should  make 

18  vain  my  boast.  For  if  I  announce 
the  glad  tidings,  I  have  nothing  to 
boast  of  ;  for  a  necessity  is  laid 
upon  me  ;  for  "■  it  is  woe  to  me  if 
I  should  not  announce  the  glad 

17  tidings.  For  if  I  do  this  volun- 
tarily, I  have  a  reward  ;  but  if  not 
of  my  own  wiU,  I  am  entrusted 

18  with  an  administratiom  What 
is  the  reward  then  that  I  have  ? 
That  in  announcing  the  glad 
tidings  I  make  the  glad  tidings  ^ 
costless  [to  others],  so  as  not  to 
have  made  use,*  as  belonging  to 
me,  of  my  right  in  [announcing] 


1  Or  '  of  what  is  sacred.'  It  is  well  to 
distinguish  va6<;,  the  house,  and  lepoy,  the 
buildings  in  general  of  the  temple.  The 
English  language,  not  formed  on  the 
existence  of  temple  worship,  affords  no 
appropriate  word  to  distinguish  them. 
The  sanctuary  is  properly  the  holy  of 
holies  :   voos  includes  both  parts  of  the 


r  T.  E.  reads  'but.' 

'  T.  R.  adds  '  of  the  Christ.' 

t  KaTaxp-qcraa-Bai :  it  is  the  same  word  as 
that  I  have  translated  chap.  vii.  31,  'not 
disposing  of  it  as  his  own,'  instead  of 
'abusing.'  KaTaxpaofj-ai,  according  to  a 
common  force  of  Kara,  in  composition,  is 
to  use  as  one  who  has  possession  of  a 
thing ;  u.sing  it  as  he  likes,  as  his  own- 
The  apostle,  as  sent  of  the  Lord  to  preach, 
had  a  right  to  be  supported  ;  but  he  did 
not  use  this  right.  It  would  not  have 
been  an  abuse  ;  but  he  did  not  use  it  for 
himself,  as  a  thing  he  possessed.  He 
weighed  the  effect  as  to  Christ's  glory. 
'Miuie  use  of  it*  hardly  fully  expresses 
the  force  of  it.    The  sense  is  given  in  re- 


18  the  glad  tidings.  For  being  free 
from  all,  I  have  made  myself 
bondsman  to  all,  that  I  might  gain 

-0  the  most  [possible].'  And  I  be- 
came to  the  Jews  as  a  Jew,  in 
order  that  I  might  gain  the  Jews  : 
to  those  under  law,  as  under  law, 
not  being  myself  under  law,^  in 
order  that  I  might  gain  those  who 

21  were  under  law :  to  those  with- 
out law,-^  as  without  law,  (not  as 
without  law  to  God,  but  as  legiti- 
mately subject  to  Christ,)  in  order 
that  I  might  gain  those  without 

22  law.  I  became  to  the  weak,  [as]?" 
weak,  in  order  that  I  might  gain 
the  weak.  To  all  I  have  become 
all   things,   in    order  that  at  all 

23  events '  I  might  save  some.  And 
I  do  all  things  ^  for  the  sake  of  the 
glad  tidings,  that  I  may  be  feUow- 
partaker  with  them. 

21  Know  ye  not  that  they  who 
run  in  [the]  race-course  run  all, 
but  one  receives  the  prize  ?  Thus 
run  in  order  that  ye  may  obtain. 


suit  in  adding  '  as  belonging  to  me.'  Trapa- 
Xpaofiai  is  to  misuse  or  abuse.  It  is  so 
used  by  Philo,  as  to  the  world,  in  his 
treatise  on  Joseph,  ISlov  tovto  xp^  M 
napaxpi^fjievos.  (Vol.  ii.  p.  61,  L.  41.  ed. 
Mangey.) 

»  'The  most  possible.'  I  think  this 
gives  the  sense  of  tov?  irXeiova^.  It  is  used 
for  the  major  part  of  any  body,  and  hence 
for  the  mass  opposed  to  leaders.  It  is  not 
'the  more,'  i.e.,  so  much  the  more,  but  the 
greatest  number  possible,  the  whole  mass 
that  he  could  reach  by  these  means. 

"  T.  R.  omits  'not  being  myself  under 
law.' 

»  avofxaq,  important,  as  shewing  the  true 
force  of  the  word  employed  elsewhere  :  17 
a/xapTLa  iffrlv  ij  aj^o/mia,  not  transgression 
of  law.  '  Under  law  to  Chri.st ;'  not  under 
tfie  law,  evvofj.0^,  rightfully,  duly,  subject 
to  himself.  I  have  said  'legitimately.'  to 
])reserve  the  connexion  with  law.  eri'o/iAO? 
is  what  is  lawful  and  right.  (Acts  xix.  39.) 

y  T.  R.  has  'as' in  text. 

»  Or  '  by  all  means.' 

»  T.  R.  reads  '  this  I  do.' 


I  COEINTHIANS  IX,  X. 


25  But  every  one  that  contends  [for 
a  prize]  is  temperate  in  all  things  : 
they  then  indeed  that  they  may 
receive  a  corruptible  crown,  but 

28  we  an  incorruptible.  I  therefore 
thus  run,  as  not  uncertainly  ;  so  I 
combat,  as  not  beating  the  air. 

27  But  I  buffet  my  body,  and  lead 
it  captive,  lest  [after]  having 
preached  to  others  I  should  be 
myself  rejected. 

X.  ¥oT^  I  would  not  have  you 
ignorant,  brethren,  that  all  our 
fathers  were  under  the  cloud,  and 

2  all  passed  through  the  sea ;  and 
all  were  baptized  ^  unto  Moses  in 

3  the  cloud  and  in  the  sea  ;  and  all 
*ate  the  same  spiritual  food,  and 

all  drank  the  same  spiritual  drink ; 
(for  they  drank  of  a  spiritual 
rock  which  followed  [them]  :  now 

5  the  rock  was  the  Christ ;)  yet 
God  was  not  pleased  with  the 
most    of    them,    for    they    were 

6  strewed  in  the  desert.  But  these 
things  happened  [as]  types  of  us, 
that  we  should  not  be  lusters  after 
evil  things,   as  they  also  lusted. 

7  Neither  be  ye  idolaters,  as  some 
of  them ;  as  it  is  written,  The 
people  sat  down  to  eat  and  to 

8  drink,  and  rose  up  to  play.  Neither 
let  us  commit  fornication,  as  some 


b  T.E.  reads  8e,  'now,'  or  'but:'  Eng. 
Ver.  'moi-eover.'  'For,'  yap,  which  the 
best  copies  read,  gives  the  connection. 

c  Very  many  ancient  copies  have  e^aTrrtV- 
6r)aav  for  e^anria-cwTO.  The  middle  form 
of  the  verb  is  also  used  in  Acts  xxii.  The 
difference  is  difficult  to  express  in  English, 
as  we  have  no  middle  voice  which  has  a 
reflective  force.  It  is  when  an  act  returns 
back  in  its  effect  on  oneself.  Paul  was  to 
act  in  this  case  as  Acts  xxiL  16 ;  not  to 
baptize  himself,  that  would  be  active  ;  but 
'get  baptized;'  'be  baptized'  gives  this 
where  the  command  is  to  the  person. 
Here  we  must  say  the  same  in  English. 


of  them  committed  fornication, 
and  fell  in  one  day  three  and 
9  twenty  thousand.  Neither  let  us 
tempt  the  Christ,**  as  also  some  of 
them  tempted,   and  perished  by 

10  serpents.  Neither  murmur  ye,  as 
some   of  them*   murmured,    and 

11  perished  by  the  destroyer.  Now 
all  these  things  happened  to  them 
[as]  types,  and  have  been  written 
for  our  admonition,   upon  whom 

12  the  ends  of  the  ages  are  come.  So 
that  let  him  that  thinks  that  he 

13  stands  take  heed  lest  he  fall.  No 
temptation  has  taken  you  but 
such  as  is  according  to  man's 
nature  ;  and  God  is  faithful,  who 
will  not  suffer  you  to  be  tempt- 
ed above  what  ye  are  able  [to 
bear],  but  will  with  the  tempta- 
tion make  the  issue  also,  so  that 
[ye]  f  should  be  able  to  bear  [it.] 

1^  Wherefore,  my  beloved,  flee  from 

i5»idolatry.   I  speak  as  to  intelligent 

[persons]  :  do  ye  judge  what  I  say. 

16  The  cup  of  blessing  which  we 
bless,  is  it  not  [the]  communion 
of  the  blood  of  the  Christ  ?  The 
bread  which  we  break,  is  it  not 
[the]  communion  of  the  body  of 

17  the  Christ  ?  Because  we,  [being] 
many,  are  one  loaf,?  one  body  ;  for 
we  all  partake  of  that  one  loaf  .s 


They  passed  through  the  sea  and  so  got 
baptized.  There  was  no  action  of  course 
of  a  baptizer  here,  hence  the  middle  voice. 
The  many  MSS  which  have  the  passive, 
overlooking  this,  used  the  habitual  pas- 
sive word,  in  which  the  action  is  that  of 
another :  as  Acts  x.  47,  48. 

d  Many  read  'the  Lord.' 

e  T.  R.adds  'also.' 

f  T.  R.  has  vjuas,  '  ye,'  in  text. 

g  Or  'bread.'  I  have  thought  it  might 
be  translated  'because  the  bread  (or  loaf) 
is  one,  we,  being  many,  are  one  body.' 
But  it  would  be,  I  think,  apros  els,  not  els 
apTOS. 


I  COEINTHIANS  X,  XI. 


'8  See  Israel  according  to  flesh  :  are 
not  they  who  eat  the  sacrifices  in 

^*  communion  with  the  altar  ?  What 
then  do  I  say  ?  that  what  is  sacri- 
ficed to  an  idol  is   anything,  or 

20  that  an  idol  is  anything  ?  »>  But 
that  what  the  nations  sacrifice 
they  sacrifice  to  demons,  and  not 
to  God.  But  I  do  not  wish  you 
to  be  in  communion  with  demons. 

2^  Ye  cannot  drink  [the]  Lord's 
cup,  and  [the]  cup  of  demons : 
ye  cannot  partu,ke  of  [the'i  Lord's 
table,  and  of  [the]  table  of  demons. 

22  Do  we  provoke  the  Lord  to  J3a- 
lousy  ?  are  we  stronger  than  he  ? 

23  All  things  are  lawful,'  but  all 
are  not  profitable  ;  all  things  are 

2*  lawful,'  but  all  do  not  edify.  Let 
no  one  seek  his  own  [advantage], 

25  butk  that  of  the  other.  Every- 
thing sold  in  the  shambles  eat, 
making  no  inquiry  for  conscience 

20  sake.  For  the  earth  [is]  the  Lord'« 

27  and  its  fulness.     But  if  any  one 
.    of  the  unbelievers  invite  you,  and 

ye  are  minded  to  go,  all  that  is  set 
before  you  eat,  making  no  inquiry 

28  for  conscience  sake.  But  if  any 
one  say  to  you.  This  is  offered  to 
holy  purposes,'  do  not  eat,  for  his 
sake  that    pointed  it    out,    and 

29  conscience  sake  ;  ■"  but  conscience, 
I  mean,  not  thine  own,  but  that 


•»  T.  R.  reverses  the  order  of  the  ques- 
tions. 

'  T.R.  adds 'for  me' twice.  'Are  lawful' 
is  the  verb,  of  which  the  word  translated 
(viii.  n)  '  right  <>r  libei  ty'  is  the  noun.  The 
woid  •  libei-ty'  (ver.  '29  of  this  chapter)  is 
another. 

^  T.  R.  reads  'btit  every  one.' 

'  Or  'to  a  god.'  iepoOvTov.  T.  R,  reads 
'to  an  idol,'  eiSu}\69vTov. 

•"  T.  R  add.s  '  For  the  earth  is  the  Lord's 
and  Its  tuhiess.' 

»  T.  R  udds  •  but.' 

»  1  am  obliged  to  put  'or'  in  English  for 


of  the  other  :  for  why  is  my  liberty 

30  judged  by  another  conscience?  "If 
I  partake  with  thanksgiving,  why 
am  I  spoken  evil  of  for  what  I 

^^  give  thanks  for  ?  Whether  there- 
fore ye  eat,  or  drink,  or  whatever 
ye  do,  do  all  things  to  God's  glory. 

32  Give  no  occasion  to  stumbling, 
whether  to  Jews,  or  Greeks,  or  the 

'•^'^  assembly  of  God.°  Even  as  I  also 
please  all  in  all  things  ;  not  seeking 
my  own  profit,  but  that  of  the 
many,  that  they  may  be  saved. 

XL  Be  my  imitators,  even  as  I 
also  [am]  of  Christ. 

2  Now  I  praise  you,P  that  in  aU 
things  ye  are  mindful  of  me  ;  and 
that  as  I  have  directed  you,    ye 

3  keep  the  directions.i  But  I  wish 
you  to  know  that  the  Christ  is  the 
head  of  every  man,"^  but  woman's 
head  [is]  the  man,  and  *  the  Christ's 

■*  head  God.  Every  man  praying  or 
prophesying,  having  [anything]  on 
his  head,  puts  his  head  to  shame. 

5  But  every  woman  praying  or 
prophesying  with  her  head  un- 
covered puts  her  own  head  to 
shame  ;  for  it  is  one  and  the  same 

6  as  a  shaved  woman.  For  if  a 
woman  be  not  covered,  let  her  hair 
also  be  cut  off.  But  if  [it  be] 
shameful  to  a  woman  to  have  her 
hair  cut  off  or  to  be  shaved,  let 


'both,'  and  'and'  in  the  oriainal.  It  is 
there  '  be  offence1e-<s  (no  ocGision  to  fall) 
to  both  Jews  ;ind  dreeks  and  the  assembly 
of  God.'    The  Greek  is  stronger  in  style. 

p  T.  R.,  with  several  authorities,  adds 
'  brethren.' 

1  The  word  translated  'directed,'  'direc- 
tions.' is  u.sed  for  any  instruction  or  ordi- 
nance deivured  by  wmd  of  mouth  or 
writnig,  coniuionly  translated  'traditions.' 
It  means  any  hing<lelivered  in  any  way. 

'  ai/fipo?,  that  is.  '  man'  iu  coutnist  with 
'  woman  :'  not  avOpianoi. 

»  S -me  omit  'the.' 


I  CORINTHIANS  XI. 


7  her  be  covered.  For  man  indeed 
ought  not  to  have'  his'  head 
coverdd,  being  God's  image  and 
glory ;  but  woman  is  man's*  glory. 

8  For  man  is  not   of   woman,   but 
8  woman  of  man.   For  also  man  was 

not  created  for  the  sake  of  the 
woman,  but  woman  for  the  sake 
^^  of  the  man.  Tharafora  ought  the 
woman  to  have  authority  on  her 
head,  on  account  of  the  angels, 

11  However,  neither  [is]  woman  ^ 
without   man,   nor   man   without 

12  woman,  in  [the]  Lord.  For  as 
the  woman  [is]  of  the  man,  so 
also  [is]  the  man  by  the  woman  ; 

13  but  all  things  of  God.  Judge  in 
yourselves  :  is  it  comely  that  a 
woman  should  pray  to  God  un- 

1*  covered  ?  Does  not  even  nature 
itself  teach  you,  that  man,  if*  he 
have  long  hair,  it  is  a  dishonour 

15  to  him  ?  But  woman,  if  she  have 
long  hair,  [it  is]  glory  to  her  ;  for 
the  long  hair  is  given  to  her  in 

18  lieu  of  a  veil.  But  if  any  one 
think  to  be  contentious,  we  have 
no  such  custom,  nor  the  assem- 
blies of  God. 

17  But  [in]  prescribing  to»  you 
[on]  this  [which  I  now  enter  on],  I 
do  not  praise,''  [namely,]  that*^  ye 
come  together,  not  for  the  better, 

18  but  for  the  worse.  For  first,  when 
ye  come  together  in''  assembly,  I 


t  Or  'to  cover  his  head;'  middle  voice. 
»  Liteialiy  'the,' 

»  T,  R.  here  inverts  the  order  of  the 
wor  Is 

'■  I  have  not  changed  the  effect  of  the 
rapidity  of  the  apostle's  style  here,  to 
make  a  smoother  sentence,  where  the 
sense  is  clear. 

a  napayye\kia  is  always  used  in  New 
Testament  for  '  charging,' or 'command- 
ing.' Ma  (y  modern  interpreters  refer 
this  to  what  goes  before.    But  it  seems  to 


hear  there  exist  divisions  among 
you,  and  I  partly  give  credit  [to 

1^  it].  For  there  must  also  be  sects« 
among  you,  that  the  approved  may 

'■^0  become  manifest  amongyou.  When 
ye  come  therefore  together  into 
one  place,  it  is  not  to  eat  [the] 

-1  Lord's  supper.  For  each  one  in 
eating  takes  his  o^vn  supper  be- 
fore [others],  and  one  is  hungry 
and    another    drinks    to    excess. 

■^^  Have  ye  not  then  houses  for  eat- 
ing and  drinking  ?  or  do  ye  despise 
the  assemblies  of  God,  and  put  to 
shame  them  who  have  not  ?  What 
shall  I  say  to  you  ?  shall  I  praise 
you  ?     In  this    [point]    I  do   not 

23  praise.  For  I  received  from  the 
Lord,  that  which  I  also  delivered 
to  you,  that  the  Lord  Jesus,  in 
the  night  in  which  he  was  delivered 

2*  up,  took  bread,  and  having  given 
thanks  brake  [it],  and  said,'  This 
is  my  body,  which  [is]  for  you  : 
this  do  in  remembrance^  of  me. 

25  In  like  manner  also  the  cup,  after 
having  supped,  saying.  This  cup 
is  the  new  covenant  in  my  blood  : 
this  do,  as  often  as  ye  shall  drink 

28  [it],  in  remembrance  of  me.^  For 
as  often  as  ye  shall  eat  this  bread, 
and  drink  the  ^  cup,  ye  announce 
the  death   of  the  Lord,  until  he 

27  come.  So  that  whosoever  shall  eat 
the  ^  bread,  or   drink  the  cup  of 


do  violence  to  the  sense. 

•>  See  verse  2. 

c  Or  '  because  ve  come  together.' 

d  T.  R.  adds  '  the.' 

e  aipeVeis,  schools  or  parties  after  a 
man's  own  opinion. 

'  T.  R.  adds  'take,  eat,' and  'broken.' 

e  The  word  translated  '  remembrance' 
has  an  active  signification  of  'recalling,' 
or  •  calling  to  mind,"  as  a  memorial.  '  For 
the  calling  me  to  mind,'  eis  -rqv  e/u.Tjv 
avdfx.vr)(TLV. 

^  T.  R.  reads  '  this.' 


I  CORINTHIANS  XI,  XU. 


the    Lord,    unworthily,   shall  be 
guilty  in  respect  of  the  body  and 

28  of  the  blood  of  the  Lord.  But  let 
a  man  prove  himseK,  and  thus 
eat  of  the  bread,  and  drink  of  the 

29  cup.  For  [the]  eater  and  drinker' 
eats  and  drinks  judgment''  to 
himself,    not    distinguishing  the 

30  body.  On  this  account  many 
among  you  [are]  weak  and  infirm, 
and  a  good  many  are  fallen  asleep. 

31  But'  if  we  judged'"  ourselves,  so 

32  were  we  not  judged.  But  being 
judged,  we  are  disciplined  of 
[the]  Lord,  that  we  may  not  be 

33  condemned  with  the  world.  So 
that,  my  brethren,  when  ye  come 
together  to   eat,  wait  for  one  an- 

31  other.  "If  any  one  be  hungry,  let 
him  eat  at  home,  that  ye  may  not 
come  together  for  judgment  ° :  but 
the  other  things,  whenever  I  come, 
I  will  set  in  order. 

XII.  But  concerning  spiritual  [mani- 
festations], brethren,  I  do  not  wish 

2  you  to  be  ignorant.  Ye  know  that 
whenP  ye  were  [of  the]  nations 
[ye  were]  led  away  to  dumb  idols, 
in  whatever  way  ye  might  be  led. 

3  I  give  you  therefore  to  know, 
that  no  one,  speaking  in  [the 
power  of  the]  Spirit  of  God,  says. 
Curse  [on]  Jesus  ;  and  no  one  can 
say.  Lord  Jesus,   unless  in   [the 


i  T.  R.  reads  'he  that  eats  and  drinks 
unworthily,'  and  adds  'of  the  Lord'  after 
'  body.' 

•'  (cpt'/aa,  anything  that  can  be  laid  to  our 
charge,  or  the  subject  of  a  judge's  sentence. 
Christ's  Kpifxa  was  put  on  the  cross.  It  may 
be  translated  '  what  is  matter  of  j  udgment.' 

I  T.  R.  reads  '  for. 

"Here  the  English  language  fails.  'Judge 
ourselves'  is  not  the  same  word  in  Greek 
as  'j  udged  of  the  Lord, '  but  as  '  distinguish 
the  Lord's  boily.'  But  in  '  distinguish '  the 
active  exercise  of  judgment  on  our  own 
state  is  not  expressed.    The  word  is  not 


*  power  of  the]  Holy  Spirit.  But 
there  are  distinctions  of  gifts,  but 

^  the  same  Spirit ;  and  there  are 
distinctions   of  services,  and  the 

^  same  Lord  ;  and  there  are  distinc- 
tions of  operations,  buti  the  same 
God  who  operates  all  things  in  all. 

7  But  to  each  the  manifestation  of 

8  the  Spirit  is  given  for  profit.  For 
to  one,  by  the  Spirit,  is  given  [the] 
word  of  wisdom ;  and  to  another 
[the]  word  of  knowledge,  accord- 

s  ing  to  the  same  Spirit ;  and  to  a 
different  one  faith,  in  [the  power 
of]  the  same  Spirit ;  and  to  an- 
other gifts  of  heaHng  in  [the  power 

10  of]  the  same  Spirit  ;  and  to 
another  operations  of  miracles ; 
and  to  another  prophecy  ;  and 
to  another  discerning  of  spirits ; 
and  to  a  different  one  kinds  of 
tongues  ;  and  to  another  iuterpre- 

11  tation  of  tongues.  But  all  these 
things  operates  the  one  and  the 
same  Spirit,  dividing  to  each  in 
particular  according  as  he  pleases. 

12  For  even  as  the  body  is  one  and 
has  many  members,  but  all  the 
members  of  the  body,  being 
many,  are  one  body,  so  also  [is] 

13  the  Christ.  For  in  >*  [the  power  of] 
one  Spirit  we  have  all  been  bap- 
tized into  one  body,  whether  Jews 
or  Greeks,  whether  bondsmen  or 


applied  to  a  formal  sciiitiny.  Here  the 
force  is.  If  I  scrutinize  and  judge  myself, 
I  shall  not  come  under  an  actual  judgment 
from  the  Lord's  hand.  Judging  oneself 
has  this  force  in  English,  while  the  Lord's 
judgment  is  felt  to  be  a  positive  result  of 
judgment  affecting  us. 

n  T.  R.  adds 'but.' 

°  See  note  to  verse  29. 

p  T.  R.  reads  'that  ye  were  [of  the],' 
&c. 

1  T.  R.  reads  '  it  is.' 

>■  T.  R.  adds  'one.'^ 

»  Or  '  for  by  one,'  iv. 


I  CORINTHIANS  XII,  XIII. 


free,  and  have  aU  been  given  to 

1*  drink  into  one  Spirit.  For  also  the 

body  is  not  one  member  but  many. 

15  If  the  foot  say.  Because  I  am  not  a 
hand  I  am  not  of  the  body,  is  it  on 
account  of  this  not  indeed  of  the 

16  body  ? "  And  if  the  ear  say.  Be- 
cause I  am  not  an  eye  I  am  not 
of  the  body,   is  it  on  account  of 

17  this  not  indeed  of  the  body  ?"  If 
the  whole  body  [were]  an  eye, 
where  the  hearing  ?  if  all  hearing, 

18  where  the  smelling  ?  But  now 
God  has  set  the  members,  each 
one  of  them  in  the  body,  accord- 

19  ing  as  it  has  pleased  [him].  But 
if  all  were  one  member,  where  the 

20  body  ?    But  now  the  members  are 

21  many,  and  the  body  one.'  The"^ 
eye  cannot  say  to  the  hand,  I 
have  no  need  of  thee ;  or  again, 
the  head  to  the  feet,  I  have  not 

22  need  of  you.  But  much  rather, 
the  members  of  the  body  which 
seem  to  be  weaker  are  necessary  ; 

23  and  those  [parts]  of  the  body 
which  we  esteem  to  be  the  more 
void  of  honour,^  these  we  clothe 
with  more  abundant  honour  ;  and 
our  uncomely  [parts]  have  more 

2'''  abundant  comeliness ;  but  our 
comely  [parts]  have  not  need. 
But  God  has  tempered  the  body 
together,  having  given  more  abun- 
dant honour  to   [the   part]  that 

25  lacked ;  that  there   might   be  no 


'  napd  :  see  Viger  under  the  word. 

«  Or  '  it  is  not,  on  account  of  this,  not 
of  the  body.' 

^  Or  '  [there  are]  many  members,  and 
one  body.' 

w  T.  R.  adds  5e,  '  and'  or  '  but ;'  and 
omits  'the.' 

"  oLTiixoTepa.  We  may  read  'and  those 
[parts]  of  the  body  which  we  esteem  to 
be  less  honourable,  or  dishonourable.' 
ariju-os  means  'without  honour,  or  dis- 
honourable.'   The  question  is  if  ari/aos  be 


division  in  the  body,  but  that  the 
members  might  have  the  same  con- 
28  cern  one  for  another.  And  if  one 
member  suffer,  all  the  members 
suffer  with  [it]  ;  and  if  one  member 
be  glorified,  all  the  members  rejoice 

27  with  [it].  Now  ye  are  Christ's 
body,  and  members  in  particular. 

28  And  God  has  set  certain  in  the  as- 
sembly :  first,  apostles  ;  secondly, 
prophets  ;  thirdly,  teachers  ;  then 
miraculous  powers  ;  then  gifts  of 
healings  ;     helps  ;    governments  ; 

29  kinds  of  tongues.  [Are]  all  apos- 
tles ?  [are]  all  prophets  ?  [are]  aU 
teachers  ?  [are]  all  [in  possession 

^0  of]  miraculous  powers  ?  have  all 
gifts  of  healings  ?  do  all  speak 
with  tongues  ?  do  all  interpret  ? 

31  But  desire  earnestly  the  greater  y 
gifts,  and  yet  shew  I  unto  you  a 
way  of  more  surpassing  excel- 
lence. 

XIII.  If  I  speak  with  the  tongues 
of  men  and  of  angels,  but  have 
not  love,  I  am  become  sounding 

2  brass  or  a  clanging  cymbal.  And 
if  I  have  prophecy,  and  know'-  all 
mysteries  and  all  knowledge,  and 
if  I  have  all  faith,  so  as  to  remove 
mountains,  but  have  not  love,  I 

3  am  nothing.  And  if  I  shall  dole* 
out  aU  my  goods  in  food,  and  if  I 
deliver  up  my  body  that  I  may  be 
burned,''    but  have    not  love,   I 

4  profit  nothing.      Love    has  long 


used  as  parallel  with  a(rxi7juaji',  or  as  con- 
trasted as  to  degree.  Does  the  apostle 
mean  the  same  by  arijaoTepa  and  aa-x>jju.ova ; 
or  by  one  the  seemly  members,  -which  yet 
have  not  such  a  place  as  the  face ;  by  the 
other,  the  unseemly? 

y  T.  R.,  with  many,  reads  'better.' 

z  et6(o,  'know  inwardly  in  my  mind,' 
'  am  acquainted  with. ' 

a  T.  R.  re^ids  '  if  I  dole.' 

b  Some  read  'that  I  may  boast,'  Kav- 
X^o'wfAai  for  KavO-qcrtofxai, 


I  CORINTHIANS  XIII,  XIV. 


patience,  is  kind  ;  love  is  not 
emulous  [of  others]  ;  love  is  not 
insolent  and  rash,<=  is  not  puffed 

5  up,  does  not  behave  in  an  un- 
seemly manner,  does  not  seek 
what  is  its  own,  is  not  quickly 
provoked,  does  not  impute  evil, 

8  does  not  rejoice  at   iniquity  but 

7  rejoices  with  the  truth,  bears  ^  all 
things,  believes  aU  things,  hopes 
all    things,    endures    all    tlaings. 

8  Love  never  fails  ;  but  whether 
prophecies,  they  shall  be  done 
away  ;  or  tongues,  they  shall 
cease  ;  or  knowledge,  it  shall  be 

8  done  away.  For  we  know^  in 
part,  and   we   prophesy  in  part  : 

10  but  when  that  which  is  perfect 
has  come,f  that  which  is  in  part 

11  shall  be  done  away.  When  I  was 
a  child,  I  spoke  as  a  child,  I  felts 
as  a  child,  I  reasoned  as  a  child  ;  *> 
when  I  became  a  man,  I  had  done 
with  what  belonged  to  the  child. 

12  For  we  see  now  through  a  dim 
window '  obscurely,  but  then  face 
to  face ;  now  I  know  partially, 
but  then  I  shall  know  according 

13  as  I  also  have  been  known.  And 
now  abides  faith,  hope,  love ;  these 
three  things  ;  and  the  greater  of 
these  is  love. 

XIV.  Follow  after  love,  and  be 
emulous  of  spiritual  [manifesta- 
tions],   but  rather  that  ye  may 

2  prophesy.  For  he  that  speaks 
with  a  tongue  does  not  speak  to 
men  but    to  God :    for    no    one 


<=  Or  '  vain-glorious.' 

^  Or  'covers.' 

*  Objectively,  yivu>aKui. 

t  T.kudds-tlien.' 

g  Wh  ;t  Ihe  mind  or  thoughts  are  upon. 

•»  T.  R.,  with  many,  inserts  'but.' 

>  That  is,  through  some  medium  which, 
in  degree,  hinders  vision.  The  word  mi-ans 
also  'a  mirror,'  but  is  used  for  the  window 


hears  ;   but   in  spirit  he  speaks 

3  mysteries.  But  he  that  prophe- 
sies speaks  to  men  [in]  edification, 
and   encouragement,   and  conso- 

•*  lation.  He  that  speaks  with  a 
tongue  edifies  himself ;  but  he  that 
prophesies  edifies  [the]  assembly. 

^  Now  I  desire  that  ye  should  all 
speak  with  tongues,  but  rather 
that  ye  should  prophesy.  But'' 
greater  is  he  that  prophesies  than 
he  that  speaks  with  tongues, 
unless  he  interpret,  that  the  as- 
sembly may    receive    edification. 

8  And  now,  brethren,  if  I  come  to 
you  speaking  with  tongues,  what 
shall  I  profit  you,  unless  I  shall 
speak  to  you  either  in  revelation, 
or  in  knowledge,  or  in  prophecy, 

7  or  in  teaching  ?  Even  lifeless 
things  giving  a  sound,  whether 
pipe  or  harp,  if  they  give  not 
distinction  to  the  sounds,  how 
shall  it  be  known  what  is  piped 

s  or  harped  ?  For  also,  if  the 
trumpet  give  an  uncertain  sound, 
who    shall    prepare    himself    for 

8  war  ?  Thus  also  ye  with  the 
tongue,'  unless  ye  give  a  distinct 
speech,  how  shall  it  be  known 
what  is  spoken  ?   for  ye  will  be 

10  speaking  to  the  air.  There  are, 
it  may  be,  so  many  kinds  of  voices 
in  the  world,  and  none  of  them 

11  undistinguishable  sound.  If  there- 
fore I  do  not  know  the  power  of 
the  sound,  I  shall  be  to  him  that 
speaks  a  barbarian,  and  he  that 


througii  which  men  looked  at  objects  out- 
side the  house,  made,  not  ot  clet-r  trans- 
parent gliiss,  as  now,  but  of  only  semi- 
transparent  materials. 

>•■  fie  :  T.  E.  reads  -yap,  '  for.' 

'  Or  *ye,  unless  by  means  of  the  tongue, 
ye.'  <fcc  In  citlier  Ciise  the  language  he 
spoke,  uot  the  organ  of  speech. 


I  CORINTHIANS  XIV. 


12  speaks  a  barbarian  for  me.  Thus 
ye  also,  since  ye  are  desirous  of 
spirits,'"  seek  that  ye  may  abound 
for  the  edification  of  the  assem- 

13  bly.  Wherefore  let  him  that 
speaks  with  a  tongue  pray  that 

1*  he  may  interpret.  For  if  I  pray 
with  a  tongue,  my  spirit  prays, 
but  my  understanding  is  unfruit- 

isful.  What  is  it  then?  I  will 
pray  with  the  spirit,  but  I  will 
pray  also  with  the  understand- 
ing ;  I  will  sing  with  the  spirit, 
but   I   will   sing    also    with    the 

16  understanding.  Since  otherwise, 
if  thou  blessest  with'  [the]  spirit, 
how  shall  he  who  fills  the  place 
of  the  simple  [christian]  say 
Amen,  at  thy  giving  of  thanks, 
since  he  does  not  know  what  thou 

17  sayest  ?  For  thou  indeed  givest 
thanks  well,  but  the  other  is  not 

18  edified.  I  thank  God"  I  speak 
in  a  tongue  "  more  than  all  of  you  : 

18  but  in  [the]  assembly  I  desire 
to  speak  five  words  with  my 
understanding,  that  I  may  in- 
struct others  also,  [rather]  than 
ten  thousand  words  in  a  tongue. 

20  Brethren,  be  not  children  in  [your] 
minds,  but  in  maUce  be  babes  ; 
but  in  [your]  minds  be  grown  men. 

21  It  is  written  in  the  law,  By  people 
of  other  tongues,  and  by  strange 
lips,  will  I  speak  to  this  people ; 
and  neither  thus  will  they  hear 

22  me,  saith  the  Lord.  So  that 
tongues  are  for  a   sign,  not  to 

°>  'Spiritual  gifts,'  though  in  sum  the 
sense,  deprives  the  phrase  of  its  force 
here.  As  Gentiles,  they  were  in  danger 
of  confounding  demons'  action  with  the 
Holy  Gliost ;  and  they  did  not  adequately 
hold  the  unity  of  the  Spnit,  but  looked 
for  a  spirit's  power  and  action  to  distin- 
guish them.  Such  is  man.  Hence  the 
apostle  was  obliged  to  point  out  the  dif- 


those  who  believe,  but  to  un- 
believers ;  but  prophecy,  not  to 
unbelievers,  but  to  those  who 
believe.  If  therefore  the  whole 
assembly  come  together  in  one 
place,  and  all  speak  with  tongues, 
and  simple  [persons]  enter  in,  or 
unbelievers,  wiU  not  they  say 
ye  are  mad?  But  if  all  pro- 
phesy, and  some  unbeliever  or 
simple  [person]  come  in,  he  is 
convicted  of  all,  he  is  judged  of 
all ;  P  the  secrets  of  his  heart  are 
manifested ;  and  thus,  falling  upon 
[his]  face,  he  will  do  homage  to 
God,  reporting  that  God  is  indeed 
amongst  you. 

What  is  it  then,  brethren  ?  when- 
ever ye  come  together,  each  of  you 
has  a  psalm,  has  a  teaching,  has  a 
tongue,  has  a  revelation,  has  an 
interpretation.  Let  all  things  be 
done  to  edification.  If  any  one 
speak  with  a  tongue,  [let  it  be] 
two,  or  at  the  most  three,  and 
separately,  and  let  one  interpret ; 
but  if  there  be  no  interpreter,  let 
him  be  silent  in  [the]  assembly, 
and  let  him  speak  to  himself  and 
to  God.  And  let  two  or  three 
prophets  speak,  and  let  the  others 
judge.  But  if  there  be  a  revela- 
tion to  another  sitting  [there], 
let  the  first  be  silent.  For  ye  can 
all  prophesy  one  by  one,  that  all 
may  learn  and  all  be  encouraged. 
And  spirits  of  prophets  are  subject 
to  prophets.    For  God  is  not  [a 


ference  between  demons  and  the  Holy 
Ghost.  But  the  word  further  tends  to 
shew  the  reality  of  a  personal  spirit  act- 
ing, though  for  the  Christian  there  be  but 
one,  the  Spirit  of  God. 

°  T.  R.  reads  '  my  God.' 

o  T.  R.,  with  several  copies,  reads  'in 
tongues.' 

p  T.  B.  adds  '  and  thus.' 


I  CORINTHIANS  XIV,  XV. 


God]  of  disorder?  but  of  peace,  as 
in  all  the  assembKes  of  the  saints.i 

3*  Let  your  women  be  silent  in  the 
assemblies,  for  it  is  not  permitted 
to  them  to  speak ;  but  to  be  in 
subjection,  as  the  law  also  says. 

S3  But  if  they  wish  to  learn  anything, 
let  them  ask  their  own  husbands 
at  home  ;  for  it  is  a  shame  for  a 

^  woman'  to  speak  in  assembly.  Did 
the  word  of  God  go  out  from  you, 

87  or  did  it  come  to  you  only  ?  If 
anyone  thinks  himself  to  be  a  pro- 
phet or  spiritual,  let  him  recognize 
the  things  that  I  write  to  you, 
that  it  is  the  commandment*  of 

38  [the]  *  Lord.     But  if  any  be  igno- 

39  rant,  let  him  be  ignorant.  So  that, 
brethren,  desire  to  prophesy,  and 
do  not  forbid  the  speaking  with 

^  tongues.  But'  let  all  things  be 
done  comeUly  and  with  order. 

XV.  But  I  make  known  to  you, 
brethren,  the  glad  things  which  I 
announced  to  you,  which  also  ye 
received,  in  which  also  ye  stand, 

2  by  which  also  ye  are  saved,  (if  ye 
hold  fast  the  word  which  I  an- 
nounced to  you  as  the  glad 
tidings,)   unless  indeed  ye  have 

3  believed  in  vain.  For  I  delivered 
to  you,  in  the  first  place,  what 
also  I  had  received,  that  Christ 
died  for  our  sins,  according  to  the 

*  scriptures ;  and  that  he  was  buried ; 
and  that  he  was  raised  the  third 
day,  according  to  the  scriptures  ; 

5  and  that  he  appeared  to  Cephas  ; 

'  then    to    the   twelve.      Then  he 

p  Or  '  he  is  not  the  God  of  disorder.' 
<)  Some  connect  this  lust  phi-ase  with 
what  follows.  The  repetition  of  '  assem- 
blies' might  seem  harsh  in  that  case  But 
verse  36  would  tend  to  the  opposite  con- 
clusion perhaps.  It  is  a  question  of  inter- 
pretiititni,  not  of  translation,  and  I  have 
nothuig  to  object  to  it. 


appeared  to  above  five  hundred 
brethren  at  once,  of  whom  the 
most  remain  until  now,  but  some 

7  also  have  fallen  asleep.  Then  he 
appeared  to  James ;   then  to  all 

8  the  apostles  ;  and  last  of  all,  as 
to  an  abortion,  he  appeared  to  me 

9  also.  For  I  am  the  least  of  the 
apostles,  who  am  not  fit  to  be 
called  apostle,  because  I  have 
persecuted  the  assembly  of  God. 

^^  But  by  God's  grace  I  am  what  I 
am ;  and  his  grace,  which  [was] 
towards  me,  has  not  been  vain ; 
but  I  have  laboured  more  abun- 
dantly than  they  all,  but  not  I, 
but  the  grace  of  God  which  [was] 

"  with  me.  Whether,  therefore,  I 
or  they,  thus  we  preach,  and  thus 

12  ye  have  believed.  Now  if  Christ 
is  preached  that  he  is  raised  from 
among  [the]  dead,  how  say  some 
among  you  that  there  is  not  a 
resurrection  of   [those  that  are] 

13  dead  ?  But  if  there  is  not  a  re- 
surrection of  [those  that  are]  dead, 

1^  neither  is  Christ  raised :  but  if 
Christ  is  not  raised,  then,  indeed, 
vain  also "  [is]  our  preaching,  and 

15  vain  also  your  faith.  And  we  are 
found  also  false  witnesses  of  God  ; 
for  we  have  witnessed  concerning 
God  that  he  raised  the  Christ, 
whom  he  has  not  raised  if  indeed 
[those   that    are]    dead   are  not 

18  raised.  For  if  [those  that  are] 
dead  are  not  raised,   neither  is 

17  Christ  raised :  *  but  if  Christ  be  not 
raised^  your  faith  [is]  vain ;  ye  are 

'  T.  R.  reads  '  women.' 

•  T.  E.  reads  '  they  are  the  command- 
ments '  Some  treat  both  as  a  gloss.  The 
ci'pies  vary. 

t  T.  R.  has  '  the.' 
»  T.  E.  omits 'but.' 

*  T.  R.  omits  '  also.' 

»  iyeipoiTai,  t-yij-yeprat,  '  are  not  raised. 


I  COEINTHIANS  XV. 


18  yet  in  your  sins.  Then  indeed  also 
those  who  have  fallen  asleep  in 

10  Christ  have  perished.  If  in  this  life 
only  we  have  hope  in  Christ,  we  are 
[the]  most  miserable  of  all  men. 

20  (But  now  Christ  is  raised  from 
among  [the]  dead/  first-fruits  of 

21  those  fallen  asleep.  For  since  by 
man  [came]  death,  by  man  also 
resurrection  of   [those  that  are] 

22  dead.  For  as  in  the  Adam  all  die, 
thus  also  in  the  Christ  all  shall  be 

23  made  alive.  But  each  in  his  own 
rank  :  [the]  first-fruits,  Christ ; 
then  those  that  [are]  the  Christ's 

2*  at  his  coming.  Then  the  end,  when 
he  gives  up  the  kingdom  to  him 
[who  is]  God  and  Father ;  ^  when 
he  shall  have  annulled  all  rule 

25  and  all  authority  and  power.  For 
he  must  reign  until  he  put  all'* 

28  enemies  under  his  feet.  [The] 
last  enemy  [that]  is  annulled  [is] 

27  death.  For  he  has  put  all  things 
in  subjection  under  his  feet.  But 
when  he  says  that  all  things  are  put 
in  subjecton,  [it  is]  evident  that 
[it  is]  except  him  who  put  all  things 

28  in  subjection  to  him.  But  when 
all  things  shall  have  been  brought 


'is  raised.'  The  first  word  applies  to  the 
abstract  fact  of  being  raised  whenever  it 
may  be  ;  the  second  an  accomplished  but 
continuing  fact.  The  Englisli  tenses  do 
not  always  secure  this  distinction.  I  have 
not  put  'do  not  rise,'  because  then  the 
thought  of  being  raised  by  another.  Grod, 
is  lost,  which,  if  eyeipovrat  be  passive,  is 
found  ill  the  Greek,  eyrlyeprai  is  applied 
to  Christ :  tyeipovrai  to  the  doctrinal  fact 
as  to  dead  people. 

y  T.  R.  adds  e-yeVero,  '  he  is  become.' 
»  '  Him  [who  is]  God  and  Father.'  This, 
I  acknowledge,  is  an  awkward  phrise.  It 
is  almost  impossible  to  render  the  Greek 
idiom,  which  unites  with  one  article  either 
two  qualities  of  the  same  person,  or  two 
persons  under  the  same  quality.  But  I 
prefer  this  awkward  Engbsh  to  'God, 
even  the  Father,'  because  this  phrase 
is  equivocal  in  doctrine,  and  might  be 


into  subjection  to  him,  then  the 
Son  also  himself  shall  be  placed 
in  subjection  to  him  who  put  aU 
things  in  subjection  to  him,  that 
God  may  be  all  in  all.) 

29  Since  what  shall  the  baptized 
for  b  the  dead  do  if  [those  that  are] 
dead  rise  not  at  all  ?  why  also  are 

30  they  baptized  for  them  ?  <=  Why  do 
we  also  endanger  ourselves  every 

31  hour  ?  Daily  I  die,  by  your  boast- 
ing which  I  have  in  Christ  Jesus 

32  our  Lord.  If,  [to  speak]  after  the 
manner  of  man,  I  have  fought 
with  beasts  in  Ephesus,  what  is 
the  profit  to  me  if  [those  that  are] 
dead  do  not  rise  ?  let  us  eat  and 

33  drink  ;  for  to-morrow  we  die.  Be 
not  deceived :  evil  communications 

34  corrupt  good  manners.  Awake 
tip  righteously,  and  sin  not ;  for 
some  are  ignorant  ^  of  God :  I 
speak  to  you  as  a  matter  of  shame. 

35  But  some  one  will  say.  How  are 
the  dead  raised  ?  and  with  what 

38  body  do  they  come  ?    Fool ;  what 

thou  sowest  is  not  quickened  un- 
37  less  it  die.   And  what  thou  sowest 

thou    sowest  not  the  body  that 

shall  be,  but  a  bare  grain  ;  it  may 
used  as  meaning  that  the  Father  only  is 
God,  which  is  no  way  the  sense.  Some 
have  gone  too  far  with  this  rule,  as  to  the 
use  of  the  article,  as  if  it  was  necessarily 
one  personal  object,  whereas  it  can  be 
used  with  two,  as  t<3  ITavAw  /cat  Bapvdpa, 
if  both  are  apostles  together,  or  found  in 
the  same  service. 

a  Tous,  the  article,  cannot  be  tifanslated 
in  English  :  '  his' goes  too  far.  It  has  the 
effect  of  recognizing  them  as  such,  objec- 
tively manifested  as  such. 

b  Or  'over.' 

c  Instead  of  'for  them,'  T.  E.  reads  'for 
the  dead.' 

d  On  the  whole,  'ignorant  of  God '  gives 
the  sense.  •  Have  not  the  knowledge'  is 
weak.  '  No  knowledge '  does  not  meet  the 
case ;  ignorant  is  not  indeed  used  of  a 
person  ;  but  here  it  refers  to  the  true  cha- 
racter of  God. 


I  CORINTHIANS  XV,  XVI. 


be  of  wheat,  or  some  one  of  the 
88  rest :  and  God  gives  to  it  a  body- 
as  he  has  pleased,  and  to  each  of 

39  the  seeds  its  own  body.  •  Every 
flesh  [is]  not  the  same  flesh,  but 
one  [is]  ^  of  men,  and  another  flesh 
of  beasts,   and  another  flesh '  of 

40  birds,  and  another  of  fishes.?  And 
[there  are]  heavenly  bodies,  and 
earthly  bodies  :  but  different  is  the 
glory  of  the  heavenly,  different 

*^  that  of  the  earthly :  one  [the] 
sun's  glory,  and  another  [the] 
moon's  glory,  and  another  [the] 
stars'  glory ;  for  star  differs  from 

42  star  in  glory.  Thus  also  [is]  the 
resurrection  of  the  dead.  It  is 
sown  in  corruption,  it  is  raised  in 

43  incorruptibility.  It  is  sown  in 
dishonour,  it  is  raised  in  glory.  It 
is  sown  in  weakness,  it  is  raised 

44  in  power.  It  is  sown  a  natural  ^ 
body,  it  is  raised  a  spiritual  body  : 
if  there  is  a  natural''  body,  there 

45  is  also'  a  spiritual  [one].  Thus 
also  it  is  written,  The  first  man 
Adam  became  a  living  soul;  the 
last  Adam  a   quickening''  spirit. 

■48  But  that  [which  is]  spiritual  [was] 
not  first,  but  that  [which  is] 
natural,'    then    that     [which    is] 

47  spiritual :  the  first  man  out  of 
[the]   earth,  made  of  dust;   the 

48  second  man,™  out  of  heaven.  Such 
as  he  made  of  dust,  such  also 
those  made  of  dust ;  and  such  as 
the  heavenly  [one],  such  also  the 


e  T.  E.  reads  'one  ia  [the]  flesh,'  adding 

f  Or  'that  of  men  is  one.  the  flesh  of 
beasts  another,  the  flesh  of  cattle  another, 
of  fishes  another.' 

K  T  R  h;is  'fishes'  before  'birds.'  The 
addition  of  aap^  before  'birds'  is  doubtful. 

^  A  body  which  had  an  animal  life  from 
the  soul. 
;    >  T.  R.  omits  ei,  '  if, '  and  reads '  there  is  a 


49  heavenly  [ones].  And  as  we  have 
borne  the  image  of  the  [one]  made 
of  dust,   we   shall   bear   also  the 

•^0  image  of  the  heavenly  [one].  But 
this  I  say,  brethren,  that  flesh 
and  blood  cannot  inherit  God's 
kingdom,  nor  does  corruption  in- 
herit incorruptibility. 

51  Behold,  I  tell  you  a  mystery : 
We  shall  not  aU  fall  asleep,  but 

52  we  shall  all  be  changed,  in  an 
instant,  in  [the]  twinkling  of  an 
eye,  at  the  last  trumpet ;  for  the 
trumpet  shall  sound,  and  the  dead 
shall  be  raised  incorruptible,  and 

53  we  shall  be  changed.  For  this 
corruptible  must  needs  put  on 
incorruptibility,  and  this  mortal 

5*  put  on  immortality.  But  when 
this  corruptible  shall  have  put  on 
incorruptibility,  and  this  mortal 
shall  have  put  on  immortality, 
then  shall  come  to  pass  the  word 
written :    Death  has  been   swal- 

55  lowed  up  in  victory.  Where,  O 
death,  [is]  thy  sting  ?  where,  grave, 

58  thy  victory  ?  Now  the  sting  of 
death  [is]  sin,  and  the  power  of  sin 

57  the  law  ;  but  thanks  to  God,  who 
gives  us  the  victory  by  our  Lord 

58  Jesus  Christ.  So  then,  my  belov- 
ed brethren,  be  firm,  immovable, 
abounding  always  in  the  work  of 
the  Lord,  knowing  that  your  toil 
is  not  vain  in  [the]  Lord. 

XVI.  Now  concerning  the  collec- 
tion for  the  saints,  as  I  directed  ° 


natural  body,  and  there  is  a  spiritual  body.' 

k  Making  iilive. 

'  Hiiving  natural  life  through  the  living 
soul,  ilrvxiKov. 

■n  T.  R.,  with  several  authorities,  adds 
'  the  Lord ' 

■>  '  Oil  ected,'  SieVo^a.  Ordering  troops, 
so  as  to  set  them  in  array ;  and  in  general, 
thence,  any  order  directing  any  plan  to  be 
followed. 


I  CORINTHIANS  XVI. 


the  assemblies  of  Galatia,  so  do 

2  ye  do  also.  On  [the]  first  of  [the] 
week  let  each  of  you  put  by  at 
home,  laying  up  [in]  whatever 
[degree]  he  may  have  prospered, 
that  there  may  be  no  collections 

3  when  I  come.  And  when  I  am 
arrived,  whomsoever  ye  shall 
approve,**  these  I  will  send  with 
letters  to  carry  your   bounty  to 

^  Jerusalem  :  and  if  it  be  suitable 
that  I  also  should  go,  they  shall 

5  go  with  me.  But  I  will  come 
to  you  when  I  shall  have  gone 
through  Macedonia ;  for  I  do  go 

8  through  Macedonia.  But  perhaps 
I  shall  stay  with  you,  or  even 
winter  with  you,  that  ye  may 
set  me  forward  wheresoever  I  may 

7  go.  For  I  will?  not  see  you  now 
in  passing,  fori  I  hope  to  remain 
a  certain  time   with  you,  if  the 

8  Lord  permit.      But   I   remain  in 
8  Ephesus  until  Pentecost.     For  a 

great  door  is  opened  to  me  and 
an  effectual  [one],  and  [the]  ad- 
versaries many. 

i<>  Now  if  Timotheus  come,  see  that 
he  may  be  with  you  without  fear  ; 
for  he  works  the  work  of  the  Lord, 

^^  even  as  I.  Let  not  therefore  any 
one  despise  him  ;  but  set  him  for- 
ward in  peace,  that  he  may  come 
to  me  ;  for  I  expect  him  with  the 

^2  brethren.  Now  concerning  the 
brother  Apollos,    I   begged    him 


o  It  may  be  read  'approve  by  letters,  I 
will  send  them  to  carry,'  &c. 

P  OtKtjj.  Not  exactly  ' purpose ;'  but 'it 
is  not  my  desire  or  intention.' 

q  T.  Rereads  'but.' 

"  TToAAa  may  mean  'often,'  but  in  verse 
19  of  this  chapter  we  have  it  used  as  mean- 
ing 'much.' 

"  'iva,  in  order  that. 

*  Or  '  but  it  was  not,  at  any  rate,  his  will.' 

"  Literally  'all  your  thnigs.' 

▼  'Devoted  themselves,'  &c.     In  sum 


much''  that^  he  would  go  to  you 
with  the  brethren  ;  but  it  was  not 
at  all  his  will '  to  go  now  ;  but  he 
will  come  when  he  shall  have  good 

^3  opportunity.  Be  vigilant ;  stand 
fast  in  the  faith ;  quit  yourselves 

1*  like  men ;  be  strong.  Let  all 
things  "  ye  do  be  done  in  love. 

^^  But  I  beseech  you,  brethren,  (ye 
know  the  house  of  Stephanas,  that 
it  is  the  first-fruits  of  Achaia,  and 
they  have  devoted^  themselves  to 

1^  the  saints  for  service,)  that  ye 
should  also  be  subject  to  such,  and 
to  every  one  joined  in  the  work  and 

17  labouring.  But  I  rejoice  in  the 
coming  of  Stephanas  and  Fortu- 
natus  and  Achaicus  ;  because  they 
have  supplied   what  was  lacking 

IS  on  your  part.  For  they  have 
refreshed   my   spirit  and   yours  : 

19  own  therefore  such.  The  assem- 
blies of  Asia  salute  you.  Aquila 
and  Priscilla.^  with  the  assembly 
in  their  house,  salute  you  much 

20  in  [the]  Lord.  All  the  brethren 
salute  you.  Salute  one  another 
with  a  holy  kiss. 

21  The   salutation    of   [me]    Paul 

22  with  my  own  hand.  If  any  one 
love  not  the  Lord  Jesus  Christ, 
let  him  be  Anathema  Maran-atha. 

23  The  grace  of  the  Lord  Jesus  Christ 
2"*  [be]  with  you.     My  love  [be]  with 

you  all  in  Christ  Jesus.     Amen. 


this  is  the  sense ;  but  the  force  of  the 
apostle's  phrase  is  not  wholly  given.  The 
word  era^av  is  'a])pointed  to,'  as  an  ofl5cer 
to  a  regiment.  The  family  of  Stephanas 
had  appointed  themselves  to  tiie  saints 
for  service  -given  themselves  up  to  serve 
them,  or  rather  given  themselves  up  to 
them.  'The  saints'  is  governed  by  the 
verb,  not  by  ministeiing.  The  idea  result- 
ing from  what  I  have  given  m  the  text  is 
more  what  the  apos  le  means. 
"  Or  'Prisca,'  as  some. 


SECOND    EPISTLE    TO    THE 

CORINTHIANS. 


PAUL,  apostle  of  Jesus  Christ  by 
God's  will,  and  the  brother  Timo- 
theus,  to  the  assembly  of  God 
which  is  in  Corinth,  with  all  the 
saints  which  are  in  the  whole  of 

2  Achaia,  Grace  to  you,  and  peace 
from  God  our  Father,  and  Lord 
Jesus  Christ. 

8  Blessed  [be]  the  God  and  Fa- 
ther of  our  Lord  Jesus  Christ, 
the   Father  of  compassions,    and 

*  God  of  all  encouragement ;  ^  who 
encourages  us  in  all  our  tribula- 
tion, that  we  may  be  able  to 
encourage  those  who  are  in  any 
tribulation  whatever,  through  the 
encouragement  with  which  we 
ourselves  are  encouraged  of  God. 

5  Because,  even  as  the  sufferings  of 
the  Christ?'  abound  towards  us, 
so  through  the^  Christ  does  our 

^  encouragement  also  abound.  But 
whether  we  are  in  tribulation,  [it 
is]  for  your  encouragement  and 
salvation,  wrought  in  the  endur- 
ance of  the  same  sufferings  which 

7  we    also    suffer,  « (and  our  hope 


»  I  do  not  say  'comfort;'  that  is  rather 
■n-apafj-vOfoixai  (1  Thess.  ii.  11,  and  v.  14, 
John  xi.  31).  It  is  only  a  shade  of  dif- 
ference. See  Acts  xx  12,  Matt,  ii  18.  In 
these,  particularly  the  first,  it  has  some- 
what the  sense  of  'cheered.'  Perhaps  the 
lalterword  niightreplace  'encouragement' 
and  'encourage'  in  the  text  if  there  were 
a  noun  formed  from  '  to  cheer.' 

y  I  would  take  this  opportunity  of  draw- 
ing attention  to  the  difiference  between 
'  Christ'  and  'the  Christ.'  '  The  Christ'  is 
the  designation  of  a  condition,  not  a  name ; 
'Chribt'  is  a  name.  Not  only  are  these 
not  u^ed  indifferently,  but  in  the  Gospels, 
where  the  word  is  used  alone,  it  is  almost 
invariably  'the  Christ,'  the  Messiah,  or 


for  you  [is]  sure  ;)  or  whether  we 
are  encouraged,  [it  is]  for  your 
encouragement  and  salvation : 
knowing  that  as  ye  are  partakers 
of  the  sufferings,  so  also  of  the 

8  encouragement.  For  we  do  not 
wish  you  to  be  ignorant,  brethren, 
as  to  our  tribulation  which  hap- 
pened to  us  in  Asia,  that  we  were 
excessively  pressed  beyond  [our] 
power,  so  as  to  despair''  even  of 

0  living.  But  we  ourselves  had  the 
sentence  of  death  in  ourselves, 
that  we  should  not  have  our  trust 
in  ourselves,    but    in    God    who 

^^  raises  the  dead ;  who  has  deli- 
livered  us  from  so  great  a  death, 
and  does  deliver  ;  in  whom  we  con- 
fide that  he  will  also  yet  deliver ; 

"  ye  also  labouring  together  by 
supplication  for  us  that  the  gift 
towards  us,  through  means  of 
many  persons,  maybe  the  subject 
of  the  thanksgiving  of  many  for 

^2  us.  For  our  boasting  is  this,  the 
testimony  of  our  conscience,  that 
in  simplicity *=   and  sincerity''  be- 


Anointed ;  while  in  tht  Epistles  it  is  rarely 
so.  It  is  used  as  a  name.  Some  cases 
are  doubtful,  becau.se  the  structure  of 
the  Greek  phrase  requires  or  prefers  the 
article  .  this  is  the  case  here.  However, 
on  the  whole  I  believe  the  article  should 
be  inserted  here  in  English. 

'  T  R.  omits  •  the  ' 

»  T.  R.  puts  the  words  within  the  paren- 
thesis after  the  word  '  salvation"  in  ver.  7. 

b  There  is  an  rj^a?  left  out  in  tlie  trans- 
lation, as  regards  the  letter,  but  the  sense 
is  mure  exact,  the  inferential  force  of  ioare 
being  pi  eserved.  '  So  that  we  despaired ' 
is  too  historically  affirmative. 

=  Many  read  'hDliness.' 

d  Greek,    'simplicity  and  sincerity  of 


II  COEINTHIANS  I,  II. 


fore  God,  (not  in  fleshly  wisdom 
but  in  God's  grace,)  we  have  had 
our  conversation  in  the  world, 
and  more  abundantly  towards  you. 

13  For  we  do  not  write  other  things 
to  you  but  what  ye  well  know*" 
and  recognize  ;  and  I  hope  that  ye 
will    also  recognize   to   the    end, 

1*  even  as  also  ye  have  recognized  us 
in  part,  that  we  are  your  boast, 
even  as  ye  [are]  ours  in  the  day 

15  of  the  Lord  Jesus.  And  with  this 
confidence  I  purposed  to  come  to 
you  previously,  that  ye  might  have 

itJ  a  second  favour  ;  and  to  pass 
through  to  Macedonia  by  you, 
and  again  from  Macedonia  to  come 
to  you,  and  to  be  set  forward  by 

17  you  to  Judaea.  Having  therefore 
this  purpose,  have  I  then  used 
lightness  ?  or  what  I  purpose,  do 
I  purpose  according  to  flesh,  that 
there  should  be  with  me  yea  yea, 

18  and  nay  nay  ?  Now  God  [is] 
faithful,  that  our  word  to  you  is^ 

19  not  yea  and  nay.  For  the  Son  of 
God,  Jesus  Christ,  who  has  been 
preached  by  us  among  you  (by 
me  and  Silvanus  and  Timotheus), 


God.'  The  force  I  take  to  be,  such  as  God 
would  have,  and  God  would  produce.  As 
we  say,  '  Tiiat  is  the  stroke  of  a  master,' 
'the  act  of  a  prince.'  'Godly 'seems  to 
me  feeble,  but  not  wrong.  One  cannot 
say  'of  God'  in  English. 

e  Or  'own  [personally].'  Some  would 
render  this  '  but  what  ye  read.'  The  word 
has  this  sense  also;  but  it  refers  here,  I 
think,  to  what  they  knew  and  had  learnt 
of  him  by  his  being  amongst  them. 

f  T.  E.  reads  '  was.' 

e  eyii'STO.  yeyove. 

*»  The  apostle  here  changes  from  the 
aorist  to  the  perfect.  He  is  not  speaking 
of  tlie  character  of  his  preaching,  but 
declaring  that  the  verificatit  m  of  aU  divine 
truth  is  in  the  person  of  Christ. 

»  Or  'with  or  before  God,  for  glory  by 
us.'  It  may  be  read  thus :  '  was  not  yea 
and  nay,  but  in  him  is  the  yea,  (for  what- 


did  not  become^  yea  and  nay,  but 

20  yea  is^  in  him.  For  whatever 
promises  of  God  [there]  are,  in  him 
is  the  yea,  and  in  him  the  amen, 

•21  for  glory'  to  God  by  us.  Now  he 
that  establishes  us  with  you  in"^ 
Christ,  and  has  anointed  us,  [is] 

22  God,  who  also  has  sealed  us,  and 
given  the  earnest  of  the  Spirit  in 
our  hearts. 

23  But  I  call  God  to  witness  upon 
my  soul  that  to  spare  you  I  have 

21  not  yet  come  to  Corinth.  Not 
that  we  rule  over  your  faith,  but 
are  fellow-workmen  of  your  joy  : 
for  by  faith  ye  stand. 

II.  But  I  have  judged  this  with 
myself,  not  to  come  back  to  you 

2  in  grief.  For  if  I  grieve  you,  who 
also  [is]  it  that  gladdens  me  if 
not  he  that   is   grieved   through 

3  me ?  and  I  have  written'  this  very 
[letter]  to  you,  that  coming  I  may 
not  have  grief  from  those  from 
whom  I  ought  to  have  joy ;  trust- 
ing in    you   all  that   my  joy   is 

^  [that]  of  you  all.  For  out  of 
much  tribulation  and  distress  of 
heart™  I  wrote  to  you,  with  many 


soever  promi.ses  of  God  there  are,  in  him 
is  the  yea,  and  in  him  the  ainen,)  fur 
glory  to  God  by  us.' 

k  Literally 'unto.' ^e/Saitov  eis, '  attaches 
firmly  to,  connects  firmly  with.' 
I      1   Some  refer  this  phrase  to  his  first 
j  letter.    In  this  case  it  must  be  traus- 
i  lated,  'and  I  wrote  the  very  I  letter  I 
did].'   But  I  thiuk  avrh  tovto  <  an  hardly 
mean  that;  and  in  the  follo-vviiig  words 
he  refers  it  to  the  present  tim  •,  when  he 
was'  coming.    It  is  evident  th  it,  if  eypa\j/a 
(ver.  4)  refers  to  his  first  letter,  it  must 
be  translated  'I\\T0te;'  but  sKpcva  (ver. 
1)  refers  to  the  general  determination  of 
his  ndnd.    eypa\lja  clearly  often  refers  to 
what  is  written  in  the  letter  that  con- 
tains it,  and  then  we  must  say  in  English, 
'I  have  written.' 
™  ThiSjI  should  thiak,must  refer  to  the 


II  CORINTHIANS  II,  III. 


tears  ;  not  that  ye  may  be  grieved, 
but  that  ye  may  know  the  love 
which  I    have    very  abundantly 

5  towards  you.  But  if  any  one  has 
grieved,  he  has  grieved,  not  me, 
but  in  part  (that  I  may  not  over- 

<^ charge  [you])  all  of  you.  Suffi- 
cient to  such  a  one  [is]  this 
rebuke  which  [has  been  inflicted] 

7  by  the  many  ; "  so  that  on  the 
contrary  ye  should  rather  shew 
grace  °  and  encourage,  lest  perhaps 
such  a  one  should  be   swallowed 

*  up  with  excessive  grief.  Where- 
fore I  exhort  you  to  assure  him  of 

®  [your]  love.  For  to  this  end  also 
I  have  written  that  I  might  know, 
by  putting  you  to  the  test,  if  as  to 

^^  everything  ye  are  obedient.  But 
to  whom  ye  forgive  anything,?  I 
also  ;  for  I  also  what  I  have  for- 
given, if  I  have  forgiven')  anything, 
[it  is]    for   your   sakes    in  [the] 

"  person  of  Christ ;  that  we  might 
not  have  Satan  get  an  advantage 
against  us,  for  we  are  not  ignorant 
of  his  thoughts. 

^2  Now  when  I  came  to  Troas 
for  the  [publication  of  the]  glad 
tidings  of  the  Christ,  a  door  also 
being  opened  to  me  in  [the]  Lord, 

^3  I  had  no  rest  in  my  spirit  at  not 
finding  Titus  my  brother ;  but 
bidding  them  adieu,  I  came  away 

'*  to  Macedonia.     But  thanks  [be] 


first  epistle,  as  he  was  now  much  relieved 
through  thH  news  Titus  brought. 

"  'i  be  body  at  large. 

»  Or  '  forgi  e,'  as  in  verse  10;  the 
word  is  the  same. 

p  T.  H.  reatis  '  to  whom  ye  forerive 
anythin^r,  I  also;  for  also  if  I  f(  rgive 
anyiii  I  g,  to  whom  I  forgive  it,  it  is  for 
your  sakes  in  the  p  ison  of  Cm'  ><i.' 

'1  Ki:\dpi(Tfj.ai,  tiie  perfect :  he  harl  done 
it,  but  it  continued  as  a  present  thing. 

"■  T.  R.  reads  '  of.' 

■  Or  '  adulterate :'  the  word  signifies 


to  God,  who  always  leads  us  in 
triumph  in  the  Christ,  and  makes 
manifest  the  odour  of  his  know- 
ledge through  us  in  every  place. 

15  For  we  are  a  sweet  odour  of  Christ 
to  God  in  the  saved  and  in  those 

18  that  perish  :  to  the  one  an  odour 
from  death  unto  death,  but  to  the 
others  an  odour  from""  life  unto 
life  ;   and   who  [is]  sufficient  for 

17  these  things  ?  For  we  do  not,  as 
the  many,  make  a  trade  of «  the 
word  of  God  ;  but  as  of  sincerity, 
but  as  of  God,  before  God,  we 
speak  in  Christ. 

III.  Do  we  begfin  again  to  com- 
mend ourselves  ?  or'  do  we  need, 
as  some,  commendatory  letters  to 
you,  or  commendatory  from  you  ? 

2  Ye  are  our  letter,  written  in  our 
hearts,   known  and  read*   of  all 

3  men,  being''  manifested  to  be 
Christ's  epistle  ministered  by  us  ; 
writt3n,  not  with  ink,  but  [the] 
Spirit  of  [the]  living  God ;  not  on 
stone  tables,  but  on  fleshy  tables  of 

^  [the]  heart.  And  such  confidence 
have  we  through  the  Christ  to- 

5  wards  God  :  not  that  we  are 
competent "  of  ourselves  to  think 
anything  as  of  ourselves,  but  our 

8  competency  [is]  of  God ;  who  has 
also  made  us  competent,  [as]  minis- 
ters of  [the]  new  covenant ;  not  of 
letter,  but  spirit.     For  the  letter 

properly  '  to  retail.' 
»  T.  R.  reads '  imless  we  need,'  ei  fjL-q  for 

"  The  word  translated  'read'  means 
also  '  well  known ;'  a  thing  read  of  all, 
not  priv  ate. 

«  Literally  '  [ye]  being  manifested 
that  ye  are.' 

"  I  do  not  prefer  particularly  '  com- 
petent'  to '  sufficient,'  but  the  connection 
of  the  word  is  lost  the  third  time  it  is 
used  if  we  say  '  sufficient,'  as  that  word 
cannot  be  used  there. 


II  CORINTHIANS  HI,  IV. 


kills/    but    the   Spirit   quickens. 

7  (But  if  the  ministry  of  death,  in 
letters,  graven  in  stones,  began'- 
with  glory,  so  that  the  children  of 
Israel  could  not  fix  their  eyes  on 
the  face  of  Moses,  on  account  of 
the   glory   of  his  face,  [a   glory] 

8  which  is  annulled  ;  how  shall  not 
rather  the  ministry  of  the  Spirit 

9  subsist  in  glory  ?  For  if  the 
ministry  of  condemnation  [be] 
glory,  much  rather  the  ministry 
of  righteousness  abounds  in  glory. 

1^  For  also  that  [which  was]  glorified 
is  not  glorified*  in  this  respect, 
on  account  of  the  surpassing  glory. 

11  For  if  that  annulled  ^  [was  intro- 
duced] with  glory,  much  rather 
that  which  abides    [subsists]    in 

12  glory.       Having    therefore    such 

13  hope,  we  use  much  boldness  :  and 
not  according  as  Mosas  put  a  veil 
on  his  own  face,  so  that  the  child- 
ren of  Israel  should  not  fix  their 
eyes  on  the  end  of  that  annulled.'' 

1*  But  their  thoughts  have  been 
darkened,  for  unto  this  day  the 
same  veil  remains  in  reading  the 


y  Or  •  for  letter  kills.' 

'■  It  is  noc  said  that  the  ministry  was 
glorious,  but  that  the  system  was  intro- 
duced with  glory,  eyevriOr)  eu  Sotr).  It  is 
in  contrast  with  '  subfc;isting  in  glorv.' 

a  T.  R.  reads  'for  neither  also  is  that 
glorified,  glorified,'  &c. 

*>  'That  annulled,'  or  'done  away,'  is 
used  sometimes  a  little  harshly  here. 
But  the  apostle  uses  it  as  a  formula  for 
the  old  covenant  done  away  in  Christ. 
If  this  be  borne  in  mind,  the  harshness 
will  disappear,  and  the  sense  be  clearer 
by  adhering  to  the  use  of  it.  It  is  the 
TO  KaTapyovfxei'ov  in  contrast  with  the  t6 
fievov.  '  That  which  is  doue  away '  would 
be  too  historical,  and  too  little  the  ab- 
stract character  of  the  old  thing  which 
was  not  to  abide. 

c  Some  would  translate  'it  not  being 
discovered,  (literally,  unveiled,)  that  in 
Christ  it  is  done  away.'  Or  it  may  be 
'  the  veil  not  being  taken  off  that  which 


old  covenant  unremoved,*^  which 

15  in  Christ  is  annulled.  But  unto 
this  day,  when  Moses  is  read  the 

1^  veil  lies  upon  their  heart.  But 
when  it  shaU  turn  to  [the]  Lord, 

17  the  veil  is  taken  away.)  **  Now 
the  Lord  is  the  Spirit,  but  where 
the  Spirit  of  [the]  Lord  [is,^  there 

IS  is]  liberty.  But  we  all,  looking 
on  the  glory  of  the  Lord  with  un- 
veiled face,  are  transformed  ac- 
cording to  the  same  image  from 
glory  to  glory,  even  as  by  [the] 
Lord  [the]  Spirit.f 

IV.  Therefore,  having  this  ministry, 
as  we  have  had  mercy  shewn  us, 

2  we  faint  not.  But  we  have  rejected 
the  hidden  things  of  shame,  not 
walking  in  deceit,  nor  falsifying 
the  word  of  God,  but  by  manifes- 
tation of  the  truth  commending 
ourselves  to  every  conscience  of 

3  men  before  God.  But  if  also  our 
gospel  is  veiled,  it  is  veiled  in 

*  those  that  are  lost ;  in  whom  the 
god  of  this  world  has  blinded  the 
thoughts  of  the  unbelieving,  so 
that    the  radiancy  ?    of  the  glad 


is  done  away  in  Christ ;  or  unremoved, 
because  it  is  done  away  in  Christ '  In 
the  last  case  on  is  to  be  read,  not  o  rt. 
But  I  have  no  doubt  that  the  text  is 
right,  and  that  Moses  coveted  his  face 
while  he  talked  to  the  people,  and  that 
the  Hebrew  means  nothing  else.  Ex. 
xx.xiv.  33  means  it,  and  ver.  34i  proves  it. 

<^  The  parenthesis  begins  at  verse  7. 

e  T.  R.  reads  '  there  [is],'  adding  Uel. 

f  See  verses  6,  17. 

e  I  have  doubted  as  to  this  passage. 
avyda-at  is  found  here  only  in  the  New 
Testament.  'For  them,'  is  rejected  by 
the  editors.  I  add  it,  as  those  who  in- 
trodu  ed  it  in  Greek  ilid,  to  complete  the 
sense  ;  but  I  do  not  find  that  avydixai  is 
u^ed  in  classical  Greek  as  a  neuter  verb. 
It  is  found  as  an  active  and  passive  one 
in,  I  believe,  Nazianzen,  and  in  Euripides 
in  the  sense 'brightening,  enlightening 
something  else,' but  its  regular,  habitual 
use  is  '  to  see  or  discern.'    We  find,  how- 


II  COEINTHIANS  IV,  V. 


tidings  of  the  glory  of  tlie  Christ, 
•who  is  [the]  image  of  God,  should 

5  not  shine  forth  [for  them.]  For 
we  do  not  preach  ourselves,  but 
Christ  Jesus  Lord,  and  ourselves 

*•  your  bondsmen  for  Jesus'  sake.  Be- 
cause [it  is]  the  Gods  who  spake  ^ 
that  out  of  darkness  light  should 
shine  who  has  shone  in  our  hearts 
for  the  shining  forth '  of  the  know- 
ledge of  the  glory  of  God  in  [the] 

7  face  of  Jesus  Christ.  But  we  have 
this  treasure  in  earthen  vessels 
that  the  surpassingness  of  the 
power  may  be  of  God,   and  not 

8  from  us  :  every  way  afflicted,  but 
not  straitened ;  seeing  no  apparent 
issue,  but   our  way  not   entirely 

8  shut  up  ; ''  persecuted,  but  not 
abandoned;    cast   down,  but  not 

'<>  destroyed  ;  always  bearing  about 
in  the  body  the  dying  of  Jesus,' 
that  the  life  also  of  Jesus  may  be 

11  manifested  in  our  body ;  for  we 
who  live  are  always  delivered  unto 
death  on  account  of  Jesus,  that 
the  life    also  of  Jesus    may    be 

12  manifested  in  our  mortal  jQlesh  ;  so 


ever,  avyd^oi',  as  a  neuter  participle,  used 
in  Lev.  xiii.  24,  to  describe  the  white  ap- 
pearance of  leprosy,  which  supposes, 
perhaps,  a  neuter  verb,  if  it  be  not  a 
substantive,  and  in  Hebrew  mna  from 
inz  'to  shine.'  If  we  translate  it  'dis- 
cern,' the  sense  would  be  'so  that  they 
should  not  discern  the  shining  forth  of 
the  glad  tidings  of  the  glory  of  Christ, 
who  is  the  image  of  God.'  Ambrose, 
it  seems,  so  translates  it,  and  Beza 
approves. 

e  Or  '  God.' 

*■  Literally  '  who  spoke  light  to  shine 
out  of  darkness.' 

'  'Shiiung  forth,'  or  'radiancy;'  the 
same  word  as  above,  verse  4. 

''  aiTopovixevoL,  aW'  ovk  efan-opov/oievoi. 

'  T.R.  adds 'the  Lord.' 

">  T.  R.  reads  txev Se,  equivalent  to 

'and,'  or  to  be  left  untranslated;  but 
the  editions  reject  fxev,  and  thus  Se  is 
better  translated '  but.' 


that  death  works  in  us,  but™  life 

13  in  you.  And  having  the  same 
spirit  of  faith,  according  to  what 
is  written,  I  have  beUeved,  there- 
fore have  I  spoken ;  we  also  be- 
lieve,  therefore   also    we    speak ; 

1^  knowing  that  he  who  has  raised 
up  the  Lord  Jesus  shall  raise  us 
up  also  through  Jesus,  and  shaU 

1-^  present  [us]  with  you.  For  all 
things  [are]  for  your  sakes,  that 
the  grace  abounding  through  the 
many"  may  cause  thanksgiving 
to  abound  to  the  glory  of  God. 

1*5  Wherefore  we  faint  not ;  but  if 
indeed  our  outward  man  is  con- 
sumed, yet  the  inward  is  renewed 

1'  day  by  day.  For  our  momentary 
[and]  light  affliction «  works  for 
us  in  surpassing  measure  an  eter- 

18  nal  weight  of  glory ;  while  v  we 
look  not  at  the  things  that  are 
seen,  but  at  the  things  that  are 
not  seen  ;  for  the  things  that  are 
seen  [are]  for  a  time,  but  those 
that  are  not  seen  eternal. 

Y.  For  we  know  that  if  our  earthly 
tabernacle  house  i  be  destroyed, 

°  'Grace  abounding  through  the  many.' 
The  grace  o'  God,  perfect  in  itself,  multi- 
plies itself  in  its  objects,  so  that  thanks- 
giving abounds.  Paul  wa-  delivered, but 
everything  was  for  the  church.  It  was 
not  therefore  merely  a  benefit  to  him, 
but  still  more  to  all,  so  that  the  grace 
or  benefit  was  multiplied,  au'l  caused 
thanksgiving  to  abound  to  God's  glory. 
The/'o/-;/i  of  thought  is  peculiar,  but  the 
sense  plain  and  striking.  lad^l  the  note 
because,  unless  it  be  the  Vulgate,  I  am 
not  aware  of  its  being  so  translated  : 
some  moderns  however,  I  find,  have  done 
so. 

»  Literally  'the  momentary  lightness 
of  our.' 

p  '  While '  has  not  the  sense  of  time 
here.  I  leave  it  because  '  we  not  looking' 
has  a  somewhat  causative  sense,  which 
is  not  the  force  of  the  passage. 

1  There  is  an  article  before  <7-»c>7i'ov9  in 
Greek :  but  I  have  no  doubt  o-k^i/ov?  is 


II  COEINTHIANS  V. 


we  have  a  building  from  God, 
a  house  not  made  with    hands, 

2  eternal  in  the  heavens.  For  indeed 
in  this  we  groan,  ardently  desiring 
to  have  put  on  our  house  which 

'■^  [is]  from  •■  heaven  ;  if  indeed  being 
also  clothed  we  shall  not  be  found 

■*  naked.  For  indeed  we  who  are 
in  the  tabernacle  groan  being  bur- 
dened ;  while  yet  ^  we  do  not  wish 
to  be  unclothed,  but  clothed,  that 
[what  is]  mortal  maybe  swallowed 

^  up  by  life.  Now  he  that  has 
wrought  us  for  this  very  thing  [is] 
God,  who  also'  has  given  to  us  the 

6  earnest  of  the  Spirit.  Therefore 
[we  are]  always  confident,  and 
know^  that  while  present  in  the 
body  we  are  absent  from  the  Lord, 

7  (for   we   walk   by  faith,    not   by 

8  sight ;)  we  are  confident,  I  say," 
and  pleased  rather  to  be  absent 
from  the  body  and  present  with 

®  the  Lord.  Wherefore  also  we  are 
zealous,    whether  present   or  ab- 

10  sent,  to  be  agreeable  to  him.  For 
we  must  all  be  manifested  before 
the  judgment-seat  of  the  Christ, 
that  each  may  receive  the  things 
[done]  in-^  the  body,  according  to 
those  he  has  done,  whether  [it  be] 


characteristic,  the  article  being  before 
oiKi'a  because  of  rnxiai',  and  hence  regu- 
larly before  crKrivov<; :  17  o.  toO  <r.  is  One 
idea,  -qixiiv  applying  to  the  whole. 

"  eK. 

s  Or  '  though  meanwhile,'  '  yet  in  such 
sort  that.'  It  is  a  necessary  condition 
of  the  right  understanding  of  verse  4. 
'Clothed'  is  the  same  word  as  to  have 
'  put  on'  in  verse  2. 

'  Most  authorities  omit  'also.' 

^  Literally  'knowing.'  It  was  their 
state.    They  were  QappovvTe^  nal  eiSores. 

"  6e  may  perhaps  be  thus  expressed 

»  TO.  Sid  (used  by  Plato.  See  Meyer), 
'the  things  which  in  their  accomplish- 
ment have  their  seat  there.' 

y  It  is  the  perfect ;  that  is,  in  Greek, 
what  is  done  and  of  which  the  effect 


1^  good  or  evil.  Knowing  therefore 
the  terror  of  the  Lord  we  persuade 
men,  but  have  beeny  manifested 
to  God,  and  I  hope  also  that  we 
have   beeny   manifested  in    your 

1^  consciences.  For  we  do  not  again 
commend  ourselves  to  you,  but 
[we  are]  giving  to  you  occasion  of 
boast  in  our  behalf,  that  ye  may 
have  [such]  with  those  boasting 
in  countenance,  and  not  in  heart. 

13  For  whether  we  are  beside  our- 
selves,  [it    is]   to   God;^   or  are 

1*  sober,  [it  is]  for  you.  For  the 
love  of  the  Christ  constrains  us, 
having  judged  this,  that  if  one 
died  for  all,  then  all  have''  died; 

1^  and  he  died  for  all,  that  they  who 
live  should  no  longer  live  to  them- 
selves, but  to  him  who  has  died 

IS  for  them,  and  risen  again.  So 
that  we  henceforth  know  ^  no  one 
according  to  flesh  ;  but  if  even  we 
have  known  ^  Christ  according  to 
flesh,  yet   now  we  know^    [him 

17  thus]  no  longer.  So  if  any  one 
[be]  in  Christ,  [there  is]  a  new 
creation  :  the  old  things  have 
passed  away ;  behold,   all  things 

18  have  become  new  :  and  all  things 
[are]    of  the   God,=   who  has   re- 
continues. 

^  Or  '  for  God ; '  that  is,  he  was  as  a 
fool  for  God's  glory.  But  the  sense  is,  I 
think,  'If  he  lost  the  blessed  calcula- 
tions of  love  which  was  his  path  towards 
men,  it  was  to  be  out  of  himself  with 
God ,  and  for  him  :'  a  blessed  alternative. 
His  ecstasy  was  not  excitement  or  folly, 
but  if  out  of  himself  it  was  with  God  ; 
if  sober,  it  was  the  calculation  of  love 
for  their  good. 

a  Or  '  had  died.'  It  is  the  aorist,  and 
refers  to  the  state  Christ's  death  proved 
them  to  be  in. 

b  See  note  to  1  Cor.  viii.  1.  Here  the 
first  'know'  is  olSafj^ev,  the  second  and 
third,  eyvu)Kaij.ev  and  yiVitiO-KOiJ.ei'. 

<=  Or  '  of  God.' 


II  CORINTHIANS  V,  VI. 


conciled  us  to  himself  by  Jesus 
Christ,  and  given  to  us  the 
ministry  of  •*  that  reconciliation  : 
18  how  that  God  was  in  Christ,  re- 
conciling' the  world  to  himself, 
not  reckoning  to  them  their  of- 
fences ;  and  putting  in  us  the  word 

20  of  **  that  reconciliation.  We  are 
ambassadors  therefore  for  Chris fc, 
God  as  [it  were] «  beseeching  by 
us,    we    entreat  for    Christ,    Be 

21  reconciled  to  God.  ^Him  who 
knew  not  sin  he  has  made  sin  for 
us,  that  we  might  become  God's 
righteousness  in  him. 

VI.  But,  [as]  fellow-workmen,?  we 
also  beseech  that  ye  receive  not 

2  the  grace  of  God  in  vain  :  (for  he 
says,  I  have  listened  to  thee  in 
an  accepted  time,  and  I  have 
helped  thee  in  a  day  of  salvation  : 
behold,  now  [is  the]  well  accepted 
time  ;  behold,   now   [thej   day  of 

3  salvation :)  giving  no  manner  of 
offence    in     anything,     that    the 

4  ministry  be  not  blamed ;  but  in 
everything  commending  ourselves 
as  God's  mil  asters,  in  much  en- 
durance,*' in  afflictions,  in  neces- 

5  sities,  in  straits,  in  stripes,  in 
prisons,   in   riots,  in   labours,   in 


<i  Or  simply 'of  recon  illation.' 

e  'As  of  G'id  beseeching,'  '  as  though,' 
or  '  as  if,"  is  too  much  similarity  or  com- 
paris'-n.  God  being  in  Christ,  and  they 
Clirist's  ambassadors,  they  besought  on 
Gild's  b  half.  He  was  as  beseeching  by 
tht-m.  The  apostle  will  not  say  God  was 
beseeching,  but  it  amounted  to  that,  as 
done  on  his  behalf.  It  is  very  diflBcult 
to  translate,  though  the  sense  be  most 
eviilent  and  beautiful.  The  aposile 
would  not  quite  say  '  God  beseeching,' 
but  softens  it  by  w?.  I  am  not  satisfie  I 
wiih  'as  it  were,'  but  know  nothing 
bftter. 

f  T.  R.  adds  '  for.' 

e  Seel  Corinthians iii. 9.  Hereliterally 
'jointly  labouring  ;'  the  connection  is  in 
the  word  '  beseeching.' 


^  watchings,  in  fastings,  in  pure- 
ness,  in  knowledge,  in  long- 
suffering,   in   kindness,   in   [the] 

7  Holy  Ghost,  in  love  unfeigned,  in 
[the]  word  of  truth,  in  [ihe] 
power  of  God ;  through  the  arms 
of  righteousness  on  the  right  hand 

8  and  left,  through  glory  and  dis- 
honour, through  evil  report  and 
good  report :  as  deceivers  and  true ; 

8  as  unknown,  and  well  known;' 
as  dying,  and  behold,  we  live ; 
as   disciplined,   and   not    put    to 

10  death ;  as  grieved,''  but  always 
rejoicing ;  as  poor,  but  enriching 
many ;  as  having  nothing,  and 
possessing  all  things. 

11  Our  mout  h.  is  opened  to  you,  Cor- 
inthians, our  henrt  has  expanded.' 

12  Ye  are  not  straitened  in  us.  but  ye 
are  straitened  in  your  affections ; "» 

'3  but  for  an  answering  recompense, 
(I  speak  as  to  children,)  let  your 
heart  also  expand"  itself. 

1*  Be  not  diversely"  yoked  with 
unbelievers  ;  for  what  participa- 
tion [is  there]  between  righteous- 
ness and  lawlessness?  orP  what 
fellowship  of  light  with  darkness  ? 

15  and  what  consent  of  Christ  with 
Beliar,i  or  what  part  for  a  believer 

•»  Or '  patience.' 

»  Or  'recognized.' 

•'  Or  '  sorrowful.' 

•  I  do  not  say  '  enlarged,'  because  it 
would  lead  to  suppose  that  his  heart 
had  been  narrow,  de  had  been  driven 
in,  as  it  were,  by  their  evil,  and  now 
opened  nut  and  expanded. 

"n  Greek, '  bowels.' 

"  Literally  '  be  ye  also  expanded.' 

°  'Unequally'  is  a  consequence,  but 
not  stated  in  the  text,  which  says  '  di- 
versely,'  erfpo^vyovfTe^,  referring  to  the 
Levitical  law,  which  forbade  different 
animals  to  be  voked  together.  (Lev. 
xix.  19.) 

p  T.  R.  reads  '  and'  or ' bat,'  St. 

1  Beza  and  Elzevir  read  'Belial/ 
Stephens  Bekiap,  and  so  later  critics. 


II  CORINTHIANS  VI,  VII. 


1^  along  with  an  un'oeliever  ?  and 
what  agreement  of  God's  temple 
with  idols  ?  for  ye  are  [tae]  living 
God's  temple;  according  as  God 
has  said,  I  will  dwell  among  them, 
and  walk  [among  them]  ;  and  I 
will  be  their  God,  and  they  shall 

^7  be  to  me  a  people.  Wherefore 
come  out  from  the  midst  of  them, 
and  be  separated,  saith  [the]» 
Lord,  and  touch  not  [what  is] 
unclean,  and  I  will  receive  you ; 

'8  and  I  will  be  to  you  for  a  Father, 
and  ye  shall  be  to  me  for  sons  and 
daughters,  saith  [the]^  Lord  Al- 
mighty. 

VII.  Having  therefore  these  pro- 
mises, beloved,  let  us  purify  our- 
selves from  every  pollution  of 
flesh  and  spirit,  perfecting  holiness 
in  God's  fear. 

2  Receive  us  :  we  have  injured  no 
one,  we  have  ruined'  no  one,  we 

*  have  made  gain  of  no  one.  I  do 
not  speak  for  condemnation,  for 
I  have  already  said  that  ye  are  in 
our  hearts,  to  die  together,  and 

*  live  together.  Great  [is]  my  bold- 
ness towards  you,  great  my  exult- 
ing in  respect  of  you ;  I  am  filled 
with  enco  I  iragement;  I  o  verabound 
in  joy   under   all    our    affliction. 

^  For  indeed,  when  we  came  into 
Macedonia,  our  flesh  had  no  rest, 
but  [we  were]  afflicted  in  every 


8  I  have  no  doubt  that  the  article  is 
left  out  here  in  Greek  because  '  Lord'  is 
a  proper  name,  answering  to  .Tehovah. 
Jehovah  Shaddai,  (the  Old  Testament 
names  of  Elohim,  to  Israel,  ami  to  Abra- 
ham, Isaac,  and  Jacob,)  takes  the  name 
of  Father  with  us. 
t  It  may  be  translated  '  corrupted.' 
^  It  ser-ms  to  nxH '  if  also,'  while  literal, 
ismoredelicate,  as  expres.-«ion  of  feeling, 
than  '  though.'  '  If  even '  would  here  ex- 
press an  extreme  case  or  doubt;  'also' 
is  admitting  an  additional  fact.    Hence 


way  ;    without    combats,    within 

6  fears.  But  he  who  encourages 
those  that  are  [brought]  low, 
[even]  God,  encouraged  us  by  the 

7  coming  of  Titus  ;  and  not  by  his 
coming  only,  but  also  through  the 
encouragement  with  which  he  was 
encouraged  as  to  you ;  relating  to 
us  your  ardent  desire,  your  mourn- 
ing, your  zeal  for  me  ;  so  that  I 

8  the  more  rejoiced.  For  if  also^  I 
have  grieved  you  in  the  letter,  I 
do  not  regret  [it],  if  even  I  have 
regretted  it ;  for  I  see  that  that 
letter,  if  even  [it  were]  only  for  a 

8  time,  grieved  you.  Now  I  rejoice, 
not  that  ye  have  been  grieved, 
but  that  ye  have  been  grieved  to 
repentance ;  for  ye  have  been 
grieved  according  to  God,  that  in 
nothing  ye  might  be  injiired  by 

^0  us.  For  grief  according  to  God 
works  repentance  to  salvation, 
never  to  be  regretted ;  but  the 
grief   of  the   world  works  death. 

^^  For,  behold,  this  same  thing,  that 
ye  have  grieved  according  to  God, 
how  much^  diligence  it  wrought 
in  you,  bui;  [what]  excusing  [of 
yourselves],  but  [what]  indigna- 
tion, but  [what]  fear,  but  [what] 
ardent  desire,  but  [what]  zeal, 
but  [what]  vengeance  :  in  every 
way  ye  have  proved  yourselves  to 

12  be  pure  in  the  matter.     So  then, 


I  put '  if  even  '  for  the  other  cases  of  et 
Kai  in  the  sentence.  He  suggests  in  the 
way  of  admission,  as  the  extreme  to 
which  he  went ;  he  wa^  right  and  in- 
spired, but  felt  the  distress  individually, 
and  would  not  leave  them  ignorant  of 
how  far  his  love  went ;  so  in  the  third 
case  with  'only'  'if  even:'  it  is  the 
same  limitation  of  their  grief.  'Ye 
were  sorry,  if  even  it  were  only  for  a 
time.' 
"  Or  *  what.' 


II  CORINTHIANS  VH,  VIII. 


if  also  I  wrote  to  you,  [it  was]  not 
for  the  sake  of  him  that  injured, 
nor  for  the  sake  of  him  that  was 
injured,  but  for  the  sake  of  our  j 
diligent  zeal  for  :you  being  mani- 1 

'5  fested  to  you*  before  God.  For 
this  reason  we  have  been  en-  \ 
couraged.  And  we  the  rather 
rejoiced  >■  in  our  encouragement, '• 
more  abundantly*  by  reason  of 
the  joy  of  Titus,  because  his  spirit 
has  been  refreshed  by  you  all.^ 

^*  Because  if  I  boasted  to  him  any- 
thing about  you,  I  have  not  been 
put  to  shame ;  but  as  we  have 
spoken  to  you  aU  things  in  truth, 
so  also  our  boasting  to  Titus  has 

15  been  [the]  truth;  and  his  affections'^ 
are  more  abundantly  towards  you, 

»  Or  perhaps  '  for  the  sake  of  our  dili- 
gent zeal  for  you  before  God  being 
manifested  to  you.'  The  reading  is  un- 
certain here.  It  is  very  possible  that 
the  true  reading  is  '  your  zeal  for  us.' 
Cod.  Sin  ,  Cod.  Aug.  (Greek),  and  Clar. 
have  'your  zeal  for  you;'  Cod.  Alex. 
'  our  zeal  for  you  :'  so  Chrysostom.  Vulg. 
has  'your  zeal  for  us;'  old  Lat.  'our 
zeal  for  yoa;'  Matthsei  'your  zeal  for 
us.'  The  '  to  you '  is  a  diflBculty.  Tisch., 
Meyer,  and  Alf.,  adopt '  your  zeal  for  us ;' 
De  Wette  not,  on  account  of  irpo?  v/xa?. 
Its  force,  if  it  be  read  '  your  zeal  for  us,' 
•would  be,  that  you  might  discern  how 
truly  you  loved  us,  thougn  turned  aside 
by  "false  teachers.  Compare  verse  7, 
which  possibly  led  to  v/xtoi'  vwep  -qfjiiav. 

y  Or '  besides.' 

»  Or  'have  been  comforted  in  our 
comfort.'  T.  R.  has  '  encouraged  in 
your,'  &c. 

»  'The  rather more  abundantly:' 

nfpL(T(TOTepcj^  fiaWov.  This  is  a  common 
Greek  idiom,  even  with  rroMw  added  (see 
Wetstein,  Phil.  i.  23),  but  impossible  to 
render  exactly  in  English.  '  Moi  e  abun- 
dantly,' '  rather  than.'  With  ocroi',  (Mark 
vii.  36,)  it  is  translated  'so  much  the 
more,'  which  is  a  little  too  much  in  con- 
trast with  what  precedes.  In  Phil,  with 
TToAAcP,  TToAAo)  na\^ov  (cpeio-o-or.it  is  trans- 
lated' '  far  better.'  Here  without  ttoAAoJ 
'exceedingly  the  more.'  But  in  English 
'the  more'  supposes  more  than  some- 
thing, and  because  of  something.     '  I 


calling  to  mind  the  obedience  of 
you  all,  how  with  fear  and  trem- 

i*^  bling  ye  received  him.  I  rejoice 
that  in  everything  I  am  confident 
as  to  you. 

VIII.  But  we  make  known  to 
you,  brethren,  the  grace  of  God 
bestowed    in   the    assemblies    of 

-  Macedonia ;  that  in  a  great  trial 
of  affliction  the  abundance  of  their 
joy  and  their  deep  poverty  has 
abounded  to  the  riches  of  their 

3  free-hearted  liberality.  For  ac- 
cording to  [their]  power,  I  bear 
witness,  and  beyond  [their]  power, 
[they  were]  wiUing  of  their  own 

*  accord,  begging  of  us  with  much 
entreaty  **  [to  give  effect  to]  the 
grace*  and  fellowship  of  the  ser- 


did  it  the  more,'  that  is,  because  of 
something  done.  But  while  a  common 
Hellenism  to  strengthen  the  compara- 
tive, though  said  by  Thom.  M.  to  be  ov 
Koyoypd(i)iov  to  Ae'yeii',  I  do  not  think  it 
always  merely  emphatic ;  there  is  an  un- 
expressed motive  which  is  the  cause  of 
'  the  rather '  in  the  mind.  Hence  I  have 
added  'the  rather'  here,  though  much 
inclined  to  geueralize  it  by  'very.'  I 
have  no  objection  to  this  generalization, 
if  the  reader  prefer.  But  I  somewhat 
suspect  that  verse  14  gives  the  clue  to 
the  force  of  it,  while  quite  admitting  it 
is,  I  may  say,  a  common  form  in  all  ages 
of  Greek,  from  Homer  to  Euripides,  and 
Aristophanes  and  Isocrates. 

•»  It  may,  perhaps,  be  translated  '  and 
we  the  rather  rejoiced  more  abundantly 
in  the  joj'  of  Titus,  (for  his  spirit  is  re- 
freshed by  you  all,)  because  if  I,'  &c. 
There  are  often  examples  of  the  change 
of  '  I,'  and  '  we,'  in  this  epistle ;  it  is  the 
case  in  this  very  context.  But  not  with- 
out a  reason  in  the  sense, '  I '  being  more 
personal  to  Paul. 

<=  Greek, '  bowels.' 

*  T.  R.  adds  '  that  we  would  receive.' 

*  Or  *  as  to  the  gift.'  There  is  no  ap- 
parent verb  in  this  sentence,  and  it  has 
amazingly  puzzled  the  commentators. 
'  Us  to  receive'  has  been  introduced  into 
the  text,  rejected  by  the  editors,  I  may 
say,  by  all,  and  evidently  a  gloss.  But 
;^apll/  18  not  the  collection,  (htnce  '  re- 
ceive' is  wrong,)  butthe grace  suad  favour 


II  CORINTHIANS  VIII. 


vice  which  [was  to  be  rendered] 
5  to  the  saints.     And  not  according 
as  we  hoped,  but  they  gave  them- 
selves first  to  the  Lord,  and  to  us 

*  by  Clod's  will.  So  that^  we  begged 
Titus  that,  according  as  he  had 
before  begun,  so  he  would  also 
complete  as  to?  you  this  grace 

7  also ;  but^  even  as  ye  abound  in 
every  way,  in  faith,  and  word,  and 
knowledge,  and  all  diligence,  and 
in  love  from  you  to  us,  that  ye 

*  may  abound  in  this  grace  also.  I 
do  not  speak  by  commandment, 
but  through  the  zeal  of  others, 
and   proving  the    genuineness  of 

^  your  love.  For  ye  know  the  grace 
of  our  Lord  Jesus  Christ,  that  for 
your  sakes  he  being  rich  became 
poor,   in  order  that    ye   by  his'^ 

^^  poverty  might  be  enriched.  And 
I  give  [my]  opinion  in  this,  for 
this  is  profitable  for  you  who 
began  before,  not  only  to  do,  but 
also  to  be  vdlHng,   a  year  ago. 

^^  But  now  also  complete  the  doing 
of  it ;  so  that  as  [there  was]  the 
readiness  to  be  willing,  so  also  to 
complete   out  of   what   ye  have. 

^*  For  if  the  readiness  be  there,  [a 
man  is]   accepted''  according  to 


shewn  to  the  poor  in  the  gift.  Instead 
then  of  Paul  having  to  press  this  grace 
on  the  Macedonians,  they  beg  of  him 
the  ^ace  and  fellowship  of  the  adminis- 
tration ;  that  is,  to  be  the  instrument 
(thous^h  an  apostle)  of  its  manifestation 
by  them.  The  xaptv  koL  Koivoiviaf  is  the 
active  exercise  of  grace  towards  the 
Jewish  saints.  This  they  begged  of 
Paul.  (See  verse  19.) 

r  et?  TO,  •  so  that  we  were  led  to  beg,' 
'  leading  us  to  beg.'  '  So  that '  merely 
states  the  efifect  produced,  ei?  t6  the 
tendency  of  the  grace  among  the  Mace- 
donians he  had  been  speaking  of.  That 
led  to  it. 

B  'As  to'  or  '  with,'  el?,  apud. 

^  Translating  aW  by  'iherefore,'  and 
adding    '  see,'   as    authorized   English  \ 


what  he '  may  have,  not  according 
^3  to   what  he  has  not.     For  [it  is 
not]  in  order  that  there  may  be 
ease  for  others,  and  for  you  dis- 
1*  tress,  but   [on  the  principle]   of 
equality  ;  in  the  present  time  your 
abundance   for    their    lack,   that 
their  abundance  may  be  for  your 
lack,    so    that   there    should    be 
^5  equality.    According  as  it  is  writ- 
ten. He  who  [gathered]  much  had 
no  excess,  and  he  who  little  was 
nothing  short. 

16  But  thanks  [be]  to  God,  who 
gives  the  same   diligent  zeal  for 

17  you  in  the  heart  of  Titus.  For  he 
received  indeed  the  entreaty,  but, 
being  fuD  of  zeal,  he  went  of  his 

18  own  accord  to  you ;  but  we  have 
sent  with  him  the  brother  whose 
praise  is  in  the  glad  tidings  through 

19  all  the  assemblies  ;  and  not  only 
[so],  but  [is]  also  chosen  by  the 
assemblies  as  our  fellow-traveller 
with  this  grace,  ministered  by  us 
to  the  glory  of  the  Lord  himself, 
and   [a  witness   of]   our"*  readi- 

20  ness ;  avoiding  this,"  that  any 
one  should  blame  us  in  this 
abundance    [which    is]    adminis- 

21  tered  by  us  ;  for  we  provide  °  for 

translation,  is  not  necessary  here.  The 
apostle  means  '  but  it  is,"  or  '  my  object 
in  domg  so  is,' '  what  I  have  in  my  mind 
in  thus  sending  Titus.'  The  use  of  ak\d 
as  '  come  now  '  is,  it  seems  to  me,  out  of 
place  here;  it  always  refers  to  some- 
thing adversatively. 

»  The  'his'  is  emphatic  :  eKeivov,  of 
that  one,  such  a  one  as  he. 

''  Or  '  it  is  accepted  accorduig  to  what 
he  may  have.' 

•  T.  R.  reads  '  any  one.' 

"»  T.R.  reads  'your.' 

n  cTTe'XAoiaai,  found  nowhere  else  nsed 
in  this  sense,  derived,  as  it  appears, 
from  a  nautical  use  of  it.    See  Erasmus. 

»  T.R.  reads  'providing/  and  omits 
'  for.' 


II  CORINTHIANS  VIII,  IX. 


things  honest,  not  only  before  [the] 

22  Lord,  but  also  before  men.  And 
we  have  sent  with  them  our 
brother  whom  we  have  often 
proved  to  be  of  diligent  zeal  in 
many  things,  and  now  more  dili- 
gently zealous  through  the  great 
confidence    [he  has]   as    to    you. 

23  Whether  as  regards  Titus,  [he  is] 
my  companion  and  fellow-labourer 
in  your  behalf;  or  our  brethren, 
[they  are]  deputed  messengers  of 

24  assemblies,  Christ's  glory.  Shew 
therefore  to  them,  before  p  the  as- 
semblies, the  proof  of  your  love, 
and  of  our  boasting  about  you, 

IX.  For  concerning  the  ministra- 
tion which  [is]  for  the  saints,  it 
is  superfluous  my  writing  to  you. 

2  For  I  know  your  readiness  which 
I  boast  of  as  respects  you  to 
Macedonians  ;  that  Achaia  is  pre- 
pared since  a  year  ago,  and  the 
zeal  [reported]  of  you  has  stimu- 
lated the  massi  [of  the  brethren]. 

3  But  I  have  sent  the  brethren,  in 
order  that  our  boasting  about  you 
may  not  be  made  void  in  this 
respect,  in  order  that,  as  I  have 

4  said,  ye  may  be  prepared ;  lest 
haply,  if  Macedonians  come  with 
me  and  find  you  unprepared,  we, 
that  we  say  not  ye,  may  be  put 

5  to  shame  in  this  confidence.'  I 
thought  it  necessary  therefore  to 
beg  the  brethren  that  they  would 
come  to  you,    and  complete  be- 

p  T.  R.  reads  '  and  before.' 

<i  Tovs  jrXeiofa?.  'Many'  is  not  the 
sense,  but '  the  body,'  as  oi  noKXoC, 

'  T.  R.  adds  '  of  boasting.' 

•  'Blessing.'  The  sense  is  plain,  though 
the  word  is  unnsual.  I  note  it  in  view  of 
verse  6.  It  is  the  spirit  in  which  a  man 
gives  :  as  God  gives,  freely  to  bless,  so 
ought  we ;  and  such  as  so  give  shall  so 
reap  from  him. 


forehand  this  your  fore-announced 
blessing,^  to  be  ready  thus  as 
blessing,  and  not  as  got'  out  of 
•^  you.  But  this  [is  true],  he  that 
sows  sparingly  shall  reap  also 
sparingly ;  and  he  that  sows  in  [the 
spirit  of]  blessing  shall  reap  also 

7  in  blessing  :  each  according  as  he 
is  purposed  in  his  heart ;  not 
grievingly,^  or   of   necessity ;  for 

8  God  loves  a  cheerful  giver.  But 
God  is  able  to  make  every  gracious 
gift"'  abound  towards  you,  that, 
having  in  every  way  always  all- 
sufficiency,    ye    may   abound    to 

9  every  good  work  :  according  as 
it  is  written,  He  has  scattered 
abroad,  he  has  given  to  the  poor, 
his    righteousness    remains    for 

10  ever.  Now  he  that  supplies  seed 
to  the  sower  and  bread  for  eating'' 
shall  y  supply  and  make  abundant 
your    sowing,    and   increase    the 

11  fruits  of  your  righteousness  :  en- 
riched in  every  way  unto  all  free- 
hearted liberality,  which  works 
through  us  thanksgiving  to  God. 

12  Because  the  ministration  of  this 
service  is  not  only  filling  up  the 
measure  of  what  is  lacking  to 
the  saints,  but  also  abounding  by 

i'^  many  thanksgivings  to  God;  they 
glorifying  God  through  the  proof 
of  this  ministration,  by  reason  of 
your  subjection,  by  profession,  to 
the  glad  tidings  of  the  Christ,  and 
your    free-hearted     liberaUty    in 

*  Or  as  '  covetousness,'  from  a  verb 
signifying,  along  with  the  desire  of 
having,  an  over-reaching  to  get. 

"  Or  '  not  as  grieving  [to  do  itj.'  It  is 
in  contrast  with  '  clieerful.' 

"  Grace,  or  benefit. 

»  It  is  possible  to  translate '  shall  both 
supply  bread  for  the  eating,  and.  make 
abundant.' 

y  T.R. omits 'shall.' 


II  CORINTHIANS  IX,  X. 


communicating,  towards  them  and 
1*  towards  all ;  and  in  their  suppli- 
cation for  you,  full  of  ardent 
desire  for  you,  on  account  of  the 
exceeding  grace  of  God  [which  is] 
15  upon  you.     Thanks  [be]   to  God 

for  his  unspeakable  free  gift. 
X.      But  I   myself,    Paul,    entreat 
you  by  the  meekness  and  gentle- 
ness   of  the  Christ,    who,   as    to 
appearance,  [when  present]  [am] 
mean  among  you,  but  absent  am 
2  bold  towards  you ;  but  I  beseech 
that  present  I  may  not  be  bold 
with  the  confidence  with  which  I 
think  to  be  daring  towards  some 
who   account   of    us   as   walking 
•''  according  to  flesh.     For  walking 
in  flesh,  we  do  not  war  according 
*  to  flesh.      For   the  arms   of  our 
warfare     [are]    not    fleshly,    but 
powerful'-  according    to    God   to 
[the]  overthrow  of  strong  holds  ; 
''•  overthrowing      reasonings      and 
every  high  thing  that  lifts  itself 
up  against  the  knowledge  of  God, 
and  leading  captive  every  thought 
into  the  obedience  of  the*  Christ ; 
8  and  having  in  readiness  to  avenge 
all  disobedience  when  your  obe- 
dience shall  have  been  fulfilled. 
7  Do    ye    look    at    what   concerns 
appearance  ?^      If    any   one    has 
confidence  in  himself  that  he  is  of 
Christ,  let  him  think  this  again  in 
himself,  that  even  as  he   [is]  of 

z  Or  '  divinely  powerful, '  as  a  Hebraism  ; 
or  in  a  divine  waj\  before  God,  in  bis 
view;  bringing  him  in ;  or  tln-ough  God. 

a  Or  'of  Christ.' 

•>  See  verse  1. 

c  T.  R.  adds  '  of  Christ.' 

<i  '  Wise  '  is  not  the  sense  here,  at  least 
it  seems  to  give  the  sense  of  '  not  being 
wise  in  doing  so,'  which,  is  not  the  force 
of  (TuvLova-iv,  but  not  to  perceive,  whether 
in  capacity  or  fact.    See  Mark  vi.  52,  vii. 


8  Christ,  so  also  [are]  we.  <^  For 
and  if  I  should  boast  even  some- 
what more  abundantly  of  oiir 
authority,  which  the  Lord  has 
given  to  us  for  building  up  and 
not  for  your  overthrowing,  I  shall 

9  not  be  put  to  shame  ;  that  I  may 
not  seem  as  if  I  was  frightening 

^^  you  by  letters  :  because  his  letters, 
he  says,  [are]  weighty  and  strong, 
but   his    presence    in    the    body 

11  weak,  and  his  speech  naught.  Let 
such  a  one  think  this,  that  such 
as  we  are  in  word  by  letters 
[when]   absent,  such  also  present 

12  in  deed.  For  we  dare  not  class 
ourselves  or  compare  ourselves 
with  some  who  commend  them- 
selves ;  but  these  measuring 
themselves  by  themselves,  and 
comparing  themselves  with  them- 

13  selves,  are  not  intelligent.'^  Now 
we  will  not  boast  out  of  measure,^ 
but  according  to  the  measure  of 
the  rule  which  the  God  of  mea- 
sure ^  has   apportioned   to  us,  to 

1*  reach  to  you  also.  For  we  do  not, 
as  not  reaching  to  you,  over- 
stretch ourselves,  (for  we  have 
come    to  you    also   in    the  glad 

15  tidings  of  the  Christ ;)  not  boast- 
ing out  of  measure  in  other 
people's  labours,  but  having 
hope,  your  faith  increasing,  to  be 
enlarged  amongst  you,  according 
to  our  rule,  yet  more  abundantly 


14,  viii.  17,  21,  Rom.  iii.  11,  Mark  iv.  12, 
Matt  xiii.  13,  Rom.  xv.  21,  and  a  number 
of  passages. 

e  There  is  an  amphibology  here  which 
is  lost  in  English,  the  words  signifying 
generally  'out  ot  measure,  immoderately,' 
but  alluding  also  to  the  false  teachers 
going  where  God  had  not  sent  them. 
(See  ver.  15.) 

f  Some  translate  '  God  has  apportioned 
ns,  a  measure  to  reach.' 


II  CORINTHIANS  X,  XI. 


1*5  to  announce  the  glad  tidings  to 
that  [which  is]  beyond  you,  not 
to  be  boasting  in  anoth>?r's  rule 
of  things   made   ready   to    hand. 

17  But  he  that  boasts,  let  him  boast 

18  in  th9  Lord.  For  not  he  that 
commends  himsalf  is  approved, 
but  whom  the  Lord  commends. 

XI.  AVould  that  ye  would  bear 
with  me  indeed  a  little  [in]  folly ; 

2  buts  bear  with  me.  For  I  am 
jealous  as  to  you  with  a  jealousy 
[whioh  is]  of  God  ;  for  I  have 
espoused  you  unto  one  man,  to 
present  [you]  a  chasta  virgin  to 

3  Christ.  But  I  fear  lest  by  any 
means,  as  the  serpent  deceived 
Eve  by  his  craft,  so  your  thoughts 
should  be  corrupted  from  simpli- 

*  city ''  as  to  the  Christ.  For  if 
ind  'ed  he  that  comes  preaches 
another  Jesus  whom  we  have  not 
preached,  or  ye  get  a  different 
Spirit  which  ye  have  not  got,  or  a 
differ.'ut  glad  tidings  which  ye 
have  not  received,  ye  might  well 

'J  heir  with  [it].  For  I  reckon  that 
in  nothing  I  am  behind  those  who 
are  in  a  surpassing  degree  apostles. 

^  But  if  [I  am]  a  simple"  person  in 
spe^c-h,  yet  not  in  knowledge,  but 
in  evi^ry  way  made  manifest  in  all 

7  things  to  you.''  Have  T  committed 
sin,  abasing  myself  in  order  that 
ye  might  be  exilted,  because  I 
have  gratuitoiisly  announced  to 

8  you  the  glad  tidings  of  God  ?  I 
spoiled  other  assemblies,  receiving 


R  I  am  aware  that  some  tranal.ate  ' 
do  bu.ir;'  hut  I  think  wrongly.    No  doubt 
tho  Gre-k  nllnws  it. 

h  •  Si'iijilicity'  is  not  a  personal  trait, 
but  tlie   doctrine   a-<  to  t-hrist ;    what  a 
fiiiililul  liuart  retiined  in   sitn|)licity  as 
tiiurht  III  the   ruth.     I  had  at  tir.st  tranii   | 
lated  (e.K|ilaiuiug  it  in  a  note)  '  which  [is]  i 


8  hire  for  ministry  towards  you.  And 
being  present  with  you  and  lack- 
ing, I  did  not  lazily  bur:len  any 
one,  (for  the  brethren  who  came 
from  Macedonia  supplied  what  I 
lacked,)  and  in  everything  I  kept 
myself   from  being  a  burden   to 

i*^  you,  and  will  keep  myself.  [The] 
truth  of  Christ  is  in  me  that  this 
boasting  shall  not  be  stopped  aa 
to  me  in  the  regions  of  Achaia. 

11  Why  ?  because  I  do  not  love  you  ? 

1'^  God  knows.  But  what  I  do,  I  will 
also  do,  that  I  may  cut  off  the 
opportunity  of  those  wishing  [for] 
an  opportunity,  that  wherein  they 
boast  they  may  be  found  even  as 

i"'^  we.  For  such  [are]  false  apos- 
tles, deceitful  workers,  transform- 
ing themselves  into  apostles    of 

1*  Christ.  And  [it  isj  not  wonderful, 
for  Satan  himself  transforms  him- 

1'^  self  into  an  angel  of  liglit.  It  is  no 
great  thing  therefore  if  his  minis- 
ters also  transform  themselves 
as  ministers  of  righteousness  ; 
whose  end  shall  be  according  to 
their  works. 

IS  Again  I  say,  Let  not  any  one 
think  me  to  be  a  fool ;  but  if 
otherwise,  receive  me  then  even 
as  a  fool,  that  I  also  may  boast 

17  myself  some  little.  What  I  speak 
I  do  not  speak  according  to  [the] 
Lord,    but  as    in    folly,    in  this 

18  confidence  of  boasting.  Since 
many  boast  according  to  flesh,  I 

19  also  will  boast.    For  ye  bear  fools 


in  the  Christ.'  But  this  is  too  much  aa  if 
it  was  in  Christ  himself,  not  the  dnctrine. 
Some  would  ad  I  '  purity,'  ayvorriTOi,  atler 
a-AoTTjTo?.  or  before  it  But  it  seems  to 
me  a  gloss  Tisch.  has  it  not,  nor  Meyer  : 
it  is  a  wrong  allusion  to  verse  2. 

'     iSllOTJJS. 

k  Or  '  before  you.' 


II  CORINTHIANS  XI,  XII. 


^  readily,  being  wise.  For  ye  bear 
if  any  one  bring  you  into  bondage, 
if  any  one  devour  [you],  if  any  one 
get  [your  money],  if  any  one 
exalt-  himself,    if    any   one    beat 

21  you  on  the  face.  I  speak  as  to 
dishonour,  as  though  tve  had  been 
weak ;  but  wherein  any  one  is 
daring,  (I  speak  in  foUy.)  I  also 

22  am  daring.  Are  they  Hebrews  ? 
I  also.  Are  they  Israelites  ?  I 
also.     Are  they  seed  of  Abraham  ? 

23 1  also.  Are  they  ministers  of 
Christ  ?  (I  speak  as  being  beside 
myself)  I  above  measure  [so"! ' ;  in 
labours  exceedingly  abundant,  in 
stripes  to  excess,  in  prisons  ex- 
ceedingly abundant,  in  deatiis  oft. 

2*  From  the  Jews  five  times  have  I 
received  forty  [stripes],  save  one. 

25  Thrice  have  I  been  scour ^"-ed,  once 
I  have  been  stoned,  three  times  I 
have  suffered  shipwreck,  a  night 

28  and  day  I  passed  in  the  deep  :  in 
journeyings  often,  in  perils  of 
rivers,  in  perils  of  robbers,  in 
perils  from  [my  own]  race,  in 
perils  from  [the]  nations,  in  perils 


1  vTrep.  The  use  of  virep  in  this  w;iy  is 
constant  in  the  apostle,  though  not  indeen 
separated  from  the  word  it  refers  to.  But 
I  do  not  find  that  it  is  used  adveibially 
for  'more  thau ;'  and  the  expressinu, 
■n-apa4>povCiv  seems  to  refer  to  the  extra- 
oi'iiiiariness  of  what  he  was  saying,  for 
he  felt  that  to  say  'minister  of  Christ'  was 
to  sa\'  all  that  was  more  excellent.  Hence 
he  does  not  repeat  ac^ptof,  'without  sense ;' 

,  but  TTapa^poviov,  wau'lering  quite  away 
from  a  right  mind  ;  his  own  heart  did  not 
allow  him  to  say  it  without  judging  thecx- 
pression,  though  forced  to  use  it  for  these 
fodli.sh  Corinthians  The  Treptcro-OTepws 
is  not  really  a  comparison,  and  the  vjrep- 

i  /SaAAoi'Tios  and  7roAAa/cis  shew  that  no 
comparison  was  instituted  ;  he  left  his 
miserable  competitor  fir  behind,  and  his 
soul  turned  back  with  true  heartielt  satis- 
laciion  to  all  he  had  undergone  for  Christ. 
His  folly  is  given  to  us  for  gaui  by  God. 


in  [the]  city,  in  perils  in  [the] 
desert,  in  perils  on  [the]  sea, 
in   perils   among  false   brethren  ; 

2"  in  labour  and  toil,  in  watchings 
often,  in  hunger  and  thirst,  in 
fastings  often,  in  cold  and  naked- 

28  ness.  Besides  those  things  that 
are  without,  the  crowd  [of  cares] 
pressing  on  me  daily,  the  burden™ 

-^  of  all  the  assemblies.  Who  is 
weak,  and  I  am  not  weak  ?  who  is 

3"  stumbled,  and  I  burn  not  ?  If  it 
is  needful  to  boast,  I  will  boast  in 
the    things    which     concern    my 

31  infirmity.  The  God  and  Father 
of  our  Lord  Jesus"  knows — he 
who    is    blessed    for    ever — that 

•^2  I  do  not  lie.  In  Damascus  the 
ethnarch  of  Aretas  the  king  kept 
the  city  of  the  Damascenes  shut 

3'*  up,  wishing  to  take  me.  And 
through  a  window  in  a  basket  I 
was  let  down  byo  the  wall,  and 
escaped  his  hands. 

XII,      Well,  io  is   not  of  profit  to 

me  P  to  boast,  for  I  will  come  to 

visions  and  revelations   of    [the] 

2  Lord.    I  know  a  man  in  Christ, 


'I  more'  would  mean  either  more  than 
they,  or  more  than  a  minister  <jf  Christ. 
Meither  I  believe  to  be  the  sense ;  the  last 
would  be  the  strict  meaning,  and  cannot 
be  at  all  allowed  ;  the  other  fails  as  to  tlie 
Gieek,  it  seems  to  me.  However,  if  any- 
one prefer  '  I  more  [than  they],'  or  '  I 
beyond  [them],'  in  result  the  sense  is  not 
altered,  thougu,  it  seems  to  me,  feebler 
and  more  disjointed. 

>»  I  am  noL  satisfied  with  'burden.'  It 
is  any  solicitude  or  anxiety,  but  'care' 
wholly  misleads,  because  it  conveys  the 
idea  of  taking  care  of,  which  is  not  the 
sense. 

n  Many  read  simply  'of  the  Lord  Jesus.' 
T.  E.,  with  various  autliorities,  adds 
'  Christ ' 

o  Or  'through.' 

p  Some  read  '  I  must  (I  have  to)  boast, 
i*-.  i?i  not  profitable  for  me.'  6et  for  6rj,  s 
and  others  have  Se. 


II  COEINTHIANS  XII. 


fourteen  years  ago,  (whether  in 
[the]  body  I  knowi  not,  or  out  of 
the  body  I  know  not,  God  knows ;) 
such   [a  one]   caught  up  to  [the] 

3  third  heaven.  And  I  knoW)  such 
a  man,  (whether  in  [the]  body  or 
out  of  the  body  I  knowi  not,  God 

^  knows  ;)  that  he  was  caught  up 
into  Paradise,  and  heard  unspeak- 
able""  things  said  which  it  is  not 

5  allowed  to  man  to  utter.  Of  such 
[a  one]  I  will  boast,  but  of  myself 
I  will  not  boast,   unless  in  my 

^  weaknesses.  For  if  I  shall  desire 
to  boast,  I  shall  not  be  a  fool ; 
for  I  will  say  [the]  truth  ;  but  I 
forbear,  lest  any  one  should  think 
as  to  me  above  what  he  sees  me 
[to  be],  or  whatever  he  may  hear 

7  of  me.  And  that  I  might  not  be 
exalted  by  the  exceeding  great- 
ness of  the  revelations,  there  was 
given  to  me  a  thorn  for  the  flesh, 
a  messenger  of  Satan  that  he 
might  buffet  me,  that  I  might  not 

8  be  exalted.  For  this  I  thrice  be- 
sought  the    Lord   that   it  might 

^  depart  from  me.  And  he  said  to 
me.  My  grace  suffices  thee ;  for 
[my]"  x^oweris  perfected  in  weak- 
ness. ^  Most  gladly  therefore  will 
I  rather  boast  in  my  weaknesses, 
that  the  power  of  the  Christ '  may 

1^  dwell *^  upon  me.  Wherefore  I 
take  pleasure  in  weaknesses,  in 
insults,  in  necessities,  in  persecu- 
tions,  in  straits,  for  Christ :  for 


1  oi5a,  conscious  knowledge ;  and  so  all 
through. 

■■  apprjra  pTj/aara.  p'rj/w.a  is  the  saving, 
and  thence  the  things  said,  as  he 'says 
'heard'  here.  It  is  evidently  'things 
said.'  and  it  was  not  merely  like  hjathcu 
mysteries,  dreadful  forms  of  speech,  but 
the  communications  were  of  things  not 
suited  to  this  lower  world  and  our  mortal 
condition. 


when  I  am  weak,  then  I  am 
powerful. 

"  I  have  become  a  fool'' :  ye  have 
compelled  me  ;  for  J  ought  to  have 
been  commended  by  you;  for  I 
have  been  nothing  behind  those 
that  were    in   surpassing  degree 

1-  apostles,  if  also  I  am  nothing.  The 
signs  indeed  of  the  apostle  were 
wrought  among  you  in  all  endur- 
ance,  ''signs,   and  wonders,   and 

13  works  of  power.  For  in  what  is 
it  that  ye  have  been  inferior  to  the 
other  assemblies,  unless  that  I 
myself  have  not  been  in  laziness  a 
charge  upon  you  ?     Forgive   me 

1*  tliis  injury.  Behold,  the^  third 
time  I  am  ready  to  come  to  you, 
and  I  will  not  be  in  laziness  a 
charge ;  ^  for  I  do  not  seek  yours, 
but  you  ;  for  the  children  ought 
not  to  lay  up  for  the  parents,  but 

^•^  the  parents  for  the  children.  Now 
I  shall  most  gladly  spend  and  be 
utterly  spent  for  your  souls,  if 
even  in  abundantly  loving  you  I 
should  be  less  loved. 

16  But  be  it  so.  I  have  not  bur- 
dened you,  but  being  crafty  I  took 

1'  you  by  guile.  Have  I  made  gain 
of  you  by  any  of  those  whom  I 

18  have  sent  to  you  ?  I  begged  Ti- 
tus, and  sent  the  brother  with 
[liim  i :  did  Titus  at  all  make  gain 
of  you?  have  we  not  walked  in 
the  same  spirit  ?  [ha-ve  we]  not  in 
the  same  steps  ? 


»  T.R.  has  'my'  in  text,  with  many 
authorities. 

t  Or 'of  Christ.' 

"  evLCTKTti'dxrrf,  'tabernacle,'  'have  its 
dwelling-place'  on.' 

"  T.  11.  adds  '  in  boasting.' 

»  T.R.  adds  'in.' 

y  Some  read  '  this  third  time.' 

'  T.  B.  adds  '  upon  you.' 


II  CORINTHIANS  XII,  XIII. 


19  Ye  have  long  been  supposing" 
that  we  excuse  ourselves  to  you  : 
we  speak  before  God  in  Christ ; 
and  all  things,  beloved,  for  your 

20  building  up.  For  I  fear  lest  per- 
haps coming  I  find  you  not  such 
as  I  wish,  and  that  I  be  found  by 
you  such  as  ye  do  not  wish  :  lest 
[there  might  be]  strifes,  jealousies, 
angers,  contentions,  evil  speak- 
ings, whisperings,  puffings  up,  dis- 

21  turbances  ;  lest  my  God  should 
humble  me  SiS^  to  you  when  I  come 
again,  and  that  I  shall  grieve  over 
many  of  those  who  have  sinned 
before,  and  have  not  repented  as 
to  the  nncleanness  and  fornication 
and  licentiousness  which  they  have 
practised. 

XIII.  This  third  time  I  am  coming 
to  you.  In  the  mouth  of  two  or 
three  witnesses  shall  every  matter 

2  be  established.  I  have  declared 
beforehand,  and  I  say  beforehand 
as  present  the  second  time,  and 
now  absent,"^  to  those  that  have 
sinned  before,  and  to  all  the  rest, 
that  if  I  come   again  I  will  not 

3  spare.  Since  ye  seek  a  proof  of 
Christ'^  speaking  in  me,  (who  is 
not  weak  towards  you,    but    is 

*  powerful  in  you,  for  if  indeed  he 
has  been  crucified  in  weakness, 
yet  he  lives  by  God's  power;  for 
indeed  we  ^  are  weak  in  him,  but 


7rd\(.v  for  7raA.at 

b  Or  *  amongst  you.' 

c  T.  R.  reads  '  I  write.' 

dido  not  put  '  the  Christ'  here,  though 
there  be  the  rov,  because  it  is  specially 
connected  with  AaAoOvTo?. 

e  T.  B,.  adds  another  also  :  '  we  also.' 

t  'Yourselves'  is  ambiguous  in  English ; 


we  shall  Live  with  him  by  God's 
5  power  towards  you,)  examine  your 
own  selves  if  ye  be  in  the  faith  ; 
prove  your  own  selves  :  do  ye  not 
recognize  yourselves,^  that  Jesus 
Christ  is  in  you,  unless  indeed  ye 
^  be  reprobates  ?  Now  I  hope  that 
ye  will  know  that  ^oe  are  not  re- 

7  probates,  ^ut  we  ^  pray  to  God 
that  ye  may  do  nothing  evil ;  not 
that  ive  may  appear  approved,  but 
that  ye  may  do  what  is  right,  and 

s  vje  be  as  reprobates.  For  we  can 
do  nothing  against  the  truth,  but 

8  for  the  truth.  For  we  rejoice  when 
we  may  be  weak  and  ye  may  be 
powerful.     But  this  also  we  pray 

10  for,  your  perfecting.  On  this  ac- 
count I  write  these  things  being 
absent,  that  being  present  I  may 
not  use  severity  according  to  the 
authority  *»  which  the  Lord  has 
given  me  for  building  \ip,  and  not 
for  overthrowing. 

11  For  the  rest,  brethren,  rejoice  ;i 
be  perfected  ;  be  encouraged ;  be 
of  one  mind  ;  be  at  peace ;  and  the 
God  of  love  and  peace   shall  be 

12  with  you.      Salute  one    another 

13  with  a  holy  kiss.    All  the  saints 
1*  salute    you.      The  grace  of    the 

Lord  Jesus  Christ,  and  the  love  of 
God,  and  the  communion  of  the 
Holy  Spirit,  [be]  with  you  all.'' 


a  T.  R.  reads   'Again,  do  ye  suppose,'    but  it  is  the  accusative  after  '  recognize, 


not '  yourselves  know' but  'know  your- 
selves.' 

e  T.  R  reads  '  I  pray.' 

t  Or  'power'  (but  not  Svyafjus),  'title,' 
not  mere  competency. 

i  Or  •  farewell.' 

k  T.R.adds  'Amen.' 


EPISTLE       TO       THE 

GALATIANS. 


PAUL,  apostle,  not  from  men  nor 
throug-h  man,  but  through  Jesns 
Christ,  and  God  [thc^  Father  who 
raised  him  up   f?  om  among  [ti^e] 

2  dead,  and  all  the  brethren  with 
me,  to  the  assemblies  of  Galatii. 

3  Grace  to  you,  and  peace,  from  God 
[^  he]  Father,  and  our  Lord  Jesus 

*  Christ,  who  gave  himself  for  our 
sins,  so  that  he  should  deliver  us 
out  of  the  present  evil  world, •<  ac- 
cording to  the   will   of   our   God 

5  and  Father  ;  to  whom  [be]  glorj^ 
to  the  ages  of  ages.    Amen. 

^  I  wondrti"  that  ye  thus  quickly 
change '  from  him  th'it  called  you 
in  Christ's  grace,  to  a  different 

7  gospel,""  which  is  not  aiiothor 
[one]  ;  but"  there  are  some  thnt 
trouble  you,  and  desire  to  pervert 

8  the  glad  tidings  of  the  Christ :  but 
if  even  we  or  an  angel  out  of  hea- 
ven announce  as  glad  tidings  to 
you  [anything]  besides  what  we 
have  announced  as  glad  tidings  to 

8  you,  let  him  be  accursed.  As  wi 
have  said  before,  now  also  again 
I  say.  If  any  one  announce  to  you 
as  glad  tidings  Fanything]  besides 
what  ve  have  received,  let  him  be 

^0  accursed.    For  do  I  now  seek  to 


k  Or  'apre,*  'course  of  ttiis  world.' 

'  (►r,  possibly   'are  ch.mjed.' 

">  Or  'glad  tidings,' 

"  et  ^7j :  'but'  has  here  the  sense  ol 
'liut^  it  is  only  that,'  'nothiug  else  than 
that' 

•>  T  R.  reads  'for  if.' 

p  Or  'tr.iditions.' 

1  Or  'the  God  who,'  &c. 

'  1  have  inserted  'oven'  here  that  it 


satisfy  men  or  God  ?  or  do  I  seek 
to  please  men  ?  °  If  I  yet  pleased 
men,  I  were  not  Christ's  bonds- 
man. But  I  let  you  know,  breth- 
ren, [as  to]  the  glad  tidings  which 
were  announced  by  me,  that  they 
'  are  not  according  to  man.  For 
neither  did  I  receive  them  from 
man,  neither  was  I  taught  [th3m], 
but  by  revelation  of  Jesus  Christ. 
'  For  ye  have  heard  [what  was] 
my  conversation  formerly  in  Ju- 
daism, that  I  excessively  perse- 
cuted the  assembly  of  God,  and 
ravaged  it  ;  and  advanced  in 
Judaism  beyond  many  [my]  con- 
temporaries in  my  nation,  being 
exceedingly  zealous  of  the  doc- 
trines p  of  my  fathers.  But  when 
God,i  who  set  me  apart  [even'] 
from  my  mother's  womb,  and 
called  [me]  by  his  grace,  was 
pleased  to  reveal  his  Son  in  me, 
that  I  may  announce  him  as  glad 
ti  lings  among  the  nations,  imme- 
diately I  did  not  take  counsel  with 
flesh  and  blood,  nor  did  I  go  up  to 
Jerusalem  to  those  [who  were] 
apostles  before  me  ;  but  I  went  to 
Arabia,  and  again  returned  to 
Damascus.  Then  after  three  years 


inay  be  quite  cleir  that '  from  my  mother's 
womb'  la  a  dite  of  time  (See  Matt.  xix. 
1-2.  1  like  i  15.  Acts  iii.  2.  xiv.  8)  In- 
deed, tliere  can  te  no  doubt  of  it.  The 
(Uthorzed  translation,  'sepamted  ine 
t'nuu'  is  amliignons.  to  say  the  lea.st ; 
i(/>opi'^to  has  somewhat  the  force  of  -t-iknig 
out."  as  distinguished  or  appropriated  to 
•ioiTiething,  thouirh  doubtless  mcannitjr  'to 
separate.'   I  have  therefore  said  'set  apart.' 


GALATIANS  I,  II. 


I  went  up  to  Jerusalem  to  make 
acquaintance  with  Peter,'*  and  I 
remained  with  him  fifteen  days  ; 

19  but  I  saw  none  other  of  the  apos- 
tles, unless  James  the  brother  of 

20  the  Lord.  Now  what  I  write  to 
you,  behold,  before  God,  I  do  not 

21  lie.     Then  I  came  into  the  regions 

22  of  Syria  and  of  Cilicia ;  but  I  was 
unknown  personally  to  the  assem- 
blies  of    Judaea   which   [are]    in 

23  Christ,  only  they  were  hearing 
that  he  who  persecuted  us  for- 
merly now  annoimces  the  glad 
tidings   of  the    faith  which    for- 

'^  merly  he  ravaged :  and  they 
glorified  God  in  me. 

II.  Then  after  a  lapse  of  fourteen 
years  I  went  up  again  to  Jeru- 
salem with  Barnabas,  taking  Titus 

2  also  with  [me]  ;  and  I  went  up 
according  to  revelation,  and  I  laid 
before  them  the  glad  tidings  which 
I  preached  among  the  nations,  but 
privately  to  those  conspicuous 
[among  them],  lest  in  any  way  I 

3  ran  or  had  run  in  vain ;  (but 
neither  was  Titus,  who  was  with 
me,  being  a  Greek,  compelled  to 

*  be  circumcised  ;)  and  [it  was]  on 
accovmt  of  the  false  brethren 
brought  in  surreptitiously,  who 
came  in  surreptitiously  to  spy  out 
our  liberty  which  we  have  in  Christ 
Jesus,  that  they  might'  bring  us 


s  Some  read  '  Cephas '  here,  and  at  chap, 
ij.  11,  14. 

t  iVa  with  a  future  indicative.  See  chap. 
iL  19,  alsii  John  xvii.  2,  ;iud  Rev  xxii  14. 
It  seems  to  be  a- joining  of  the  cetain  fact 
as  a  consequence,  with  the  purpose  or 
objdCt  of  what  [irecedes  the  tva. 

"  The  grammatical  structure  is  inter- 
rupted and  bro.<en.  It  may  be  translated 
'But  from  those  who  were  couspicuou-<  as 
being  somewhat;  (whatsoever  they  were 
it  makes  no  difference  to  me;  God  does 
not  accept  man's  person;)  to  me  indeed 


^  into  bondage  ;  to  whom  we  yielded 
in  subjection  not  even  for  an 
hour,  that  the  truth  of  the  glad 
tidings  might  remain   with  you. 

^  But  from  those  who  were  conspi- 
.  cuous  as  being  somewhat, — what- 
soever they  were,  it  makes  no 
difference  to  me :  God  does  not 
accept  man's  person ;  for  to  me 
those  who  were  conspicuous  com- 

7  municated  nothing  ; "  but,  on  the 
contrary,  seeing  that  the  glad 
tidings  of  the  uncircumcision 
were  confided  to  me,"  even  as  to 
Peter  that    of  the   circumcision, 

8  (for  he  that  wrought  in  Peter  for 
[the]  apostleship  of  the  circumci- 
sion wrought  also  in  me  towards 

9  the  Gentiles,)  and  recognizing  the 
grace  given  to  me,  James  and 
Cephas  and  John,  who  were  con- 
spicuous as  being  pillars,  gave  to 
me  and  Barnabas  [the]  right  hands 
of  fellowship,  that  we  [should  go] 
to  the  nations,  and  they  to  the 

10  circumcision :  only  that  we  should 
remember  the  poor,  which  same 
thing  also  I  have  been  diligent 
to  do. 

11  But  when  Peter  came  to  Antioch, 
I  withstood  him  to  [the]  face, 
becau.se  he  was  to  be"  condemned : 

12  for  before  that  certain  came  from 
James,  he  ate  with  [those  of] 
the  nations  ;  but  when  they  came. 


(or,  for  to  me)  those  who  were  conspicuous 
commmiicated  nothing  '  1  have  thoui^lit 
that  oLiro  miglit  be  'of  those.'  But  I  do  not 
find  that  arro  is  so  u^ed  :  it  is  always  e/c. 

w  Or  'I  was  intnisted  with.' 

^  Or  ratiier  '  convicted  of  evil.'  See 
Winer  46,  8,  who  says  however  that  t  le 
sense  'to  be  condemned'  does  not  suit 
here.  It  seems  to  me  to  suit  perfectly. 
Others  take  it  in  the  sir;ct  passive  parti- 
c  pie  sense:  'condemned.'  See  Wolff  in 
Cur.  Philol.  m  loco. 


GALATIANS  II,  III. 


he  drew  back  and  separated  him- 
self, fearing  those  of  [the]  circum- 
^3  cision ;  and  the  rest  of  the  Jews 
also  played  the  same  dissembling' 
part    with    him ;     so    that    even 
Barnabas  was   carried  away  too 
^'  by  their  dissimulation.    But  when 
I   saw  that    they  do  notx  walk 
straightforwardly,    according    to 
the  truth  of  the   glad   tidintiS,  I 
said  to  Pet3r  before  all.  If  thou, 
being  a  Jew,  Hvest  as  the  nations 
and  not  as  the  Jews,  why  dost 
thou   compel  the   nations  to  ju- 
'•^  daize  ?     We,  Jews  by  nature,  and 
18  not  sinners  of  [the]  nations,  but' 
knowing  that  a  man  is  not  justi- 
fied on  the  principle  of  works  of 
law   [nor*]   but  by  the  faith  of 
Jesus  Christ,  toe   also  have  be- 
lieved on  Christ  Jesus,  that  we 
might  be  justified  on  the  principle 
of  [the]  faith  of  Christ,  and  not 
of  works  of  law  ;  because  on  the 
principle  of  works  of  law  no  flesh 
1"  shall  be  justified.    Now  if  in  seek- 
ing to  be  justified  in  Christ  we 
also  have  been  found  sinners,  then 
[is]  Christ  minister  of  sin  ?   Far  be 
18  the  thought.    For  if  the  things  I 
have  thrown  down  these  I  build 
again,  I  constitute  myself  a  trans- 
it' gressor.     For  I,  through  hiw,  have 
died  to  law,  that  I  may'*  live  to 
20  God.     I  am  crucified  with  Christ, 
and*^  no  longer  live,  I,  but  Christ 
lives  in  me  ;  but  [in]   that  I  now 
live  in  flesh,  I  live  by  faith,  [the 

y  The  present  here  is  characteristic,  not 
of  time  ;  as  Acts  xxv.  11  ahiKu),  and  John 
viii.  14  epxo/xac.  Perhaps  we  might  say 
'them  not  walking:'  but  it  is  too  free. 

«  TK.  omits  'but.' 

»  ei  fXT)  or  kav  /u.17,  though  it  has  the 
sense  of  'but,'  has  an  exclusive  force, 
which  I  have  endeavoured  U<  render  by 
^nor,'  putting   it   however   in    brackets. 


faith]  of  the  Son  of  God,  who  has 
loved  me   and  given  himself  for 

-1  me.  I  do  not  set  aside  the  grace 
of  God ;  for  if  righteousness  [is] 
by  law,  then  Christ  has  died  for 
nothing. 

III.  O  senseless  Galatians,  who 
has  bewitched  you ;  ^  to  whom,  as 
before  your  very  eyes,  Jesus  Christ 
has     been    portrayed,     crucified 

2  [among  you  *]  ?  This  only  I  wish 
to  learn  of  you,  Have  ye  received 
the  Spirit  on  the  principle  of 
works  of  law,  or  of  [the]  report  of 

3  faith  ?  Are  ye  so  senseless  ?  hav- 
ing begun  in  Spirit,  are  ye  going 

*  to  be  made  perfect  in  flesh  ?  Have 
ye   suffered    so  many    things  in 

^  vain,  if  indeed  also  in  vain  ?  He 
therefore  who  ministers  to  you 
the  Spirit,  and  works  miracles 
among  you,  [is  it]  on  the  principle 
of  works  of  law,  or  of  [the]  report 

<*  of  faith  ?  Even  as  Abraham  be- 
lieved God,  and  it  was  reckoned 

7  to  him  as  righteousness.  Know 
then  that  they  that  are  on  the 
principle  of  faith,  these  are  Abra- 

8  ham's  sons  ;  and  tlie  scripture, 
foreseeing  that  God  would  justify 
the  nations  on  the  principle  of 
faith,  announced  beforehand  the 
glad  tidings  to  Abraham  :  In  thee 
all  the  nations  shall  be  blessed. 

8  So  that  they  who  are  on  the 
principle  of  faith  are  blessed  with 

1*^  believing  Abraham.  For  as  many 
as  are  on  the  principle  of  works 

The  reader  may  consult  Rom.  vii.  7,  xiv. 
14,  1  Cor.  vii.  17,  Gal.  i.  7. 

b  See  note  ii.  4. 

=  Or  'but  I  live,  no  longer  I,'  <fec. 

d  T.  R.  adds  '  that  ye  should  not  obey 
the  truth.' 

e  Doubtful  reading :  many  authorities 
I  leave  it  out. 


GALATIANS  III. 


of  law  are  under  curse.  For  it  is 
written,  Cursed  is  every  one  who 
does  not  continue  in  all  things 
which  [are]  written  in  the  book  of 

11  the  law  to  do  them  ;  but  that  by  ^ 
law  no  one  is  justified  with  God 
[is]  evident,  because  The  just 
shall  live  on  the  principle  of  faith  ; 

12  but  the  law  is  not  on  the  principle 
of  faith  ;  but,  He ''  that  shall  have 
done  these  things  shall  live  byg^ 

13  them.  Christ  has  redeemed  us 
out  of  the  curse  of  the  law,  having 
become  a  curse  for  us,  (for  it  is 
written,    Cursed   [is]    every    one 

1*  hung  upon  a  tree,)  that  the  bless- 
ing of  Abraham  might  come  to^ 
the  nations  in  Christ  Jesus,  that 
we  might  receive  the  promise  of 
the  Spirit  through  faith. 

15  Brethren,  (I  speak  according  to 
man,)  even  man's  confirmed  cove- 
nant no  one  sets  aside,  or  adds 

1^  other  dispositions  to.  But  to 
Abraham  were  the  promises  ad- 
dressed, and  to  his  seed :  he  does 
not  say,  And  to  seeds,  as  of  many ; 
but  as  of  one,  And  to  thy  seed ; 

17  which  is  Christ.  Now  I  say  this, 
A  covenant  confirmed  beforehand 
by  God,'  the  law,  which  took  place 
four  hundred  and  thirty  years 
after,  does  not  annul,  so  as  to 
make  the   promise   of   no   effect. 

1^  For  if  the  inheritance  [be]  on  the 
principle  of  law,  [it  is]  no  longer 


e  ev,  'in  the  power  of,'  'in  virtue  of,' 
'according  to  the  principle  and  nature 
of ;'  not  6ta. 

f  T.  R.  reads  '  the  man. ' 

s  ev,  'in  virtue  of  them.' 

^  yevr}Tai.  €is,  '  arrive  at  that  point,  be 
thei-e.'  '  Be  on '  would  state  too  much,  it 
would  involve  application. 

»  Many  add  with  T.  R.  'to  Christ.' 

'  Or  '  the.'  It  is  abstract— 'that  kind  of 
person.' 


on  the  principle  of  promise  ;  but 
God  gave  it  in  grace  to  Abraham 

19  by  promise.  Why  then  the  law  ? 
It  was  added  for  the  sake  of  trans- 
gressions, until  the  seed  came  to 
whom  the  promise  was  made, 
ordained  through  angels  in  [the] 

20  hand  of  a  mediator.  But  a  ^  media- 
tor is  not  of  one,  but  God  is  one. 

21  [Is]  then  the  law  against  the 
promises  of  God  ?  Far  be  the 
thought.  For  if  a  law  had  been 
given  able^  to  quicken,  then  indeed 
righteousness  were  on- the   prin- 

22  ciple  of  law  ;  biit  the  scripture  has 
shut  up  all  things  under  sin,  that 
the  promise,  on  the  principle  of 
faith  of  Jesus  Christ,  should  be 

23  given  to  those  that  believe.  But 
before  faith  came,  we  were  guarded 
under  law,  shut  up  to  faith'" 
[which  was]  >bout  to  be  revealed. 

2*  So  that  the    law  has  been  our 

tutor  up  to  "  Christ,  that  we  might 

be  justified  on  the  principle   of 

25  faith.    But,  faith  having  come,  we 

28  are  no  longer  under  a  tutor ;  for 

ye  are  all  God's  sons  by  faith  in 

27  Christ  Jesus.  For  ye,°  as  many 
as  have  been  baptized  unto  Christ, 

28  have  put  on  Christ.  There  is  no 
Jew  nor  Greek ;  there  is  no  bonds- 
man nor  freeman ;  there  is  no 
male  and   female ;   for  ye  all  are 

29  one  in  Christ  Jesus :  but  if  ye  [are] 
of  Christ,  then  ye  are  Abraham's 


'  6  Svudfievog,  a  peculiar  form  of  phrase, 
giving  it  an  emphatical  force  difficult  to 
render  in  English :  '  the  one  able  to 
quicken,'  [which  had  been]  the  [one]  able 
to  quicken. 

m  Or  'the  faith.' 

°  See  Eph.  i.  14. 

o  'Ye 'is  not  emphatic;  but  'as  many 
of  you'  implies  that  some  might  not  have 
been,  which  is  no  way  the  sense ;  but  that 
was  the  bearing  of  the  ordinance. 


GALATIANS  III,  IV. 


seed,P  heirs  according  to  promise. 

IV.      Now  I  say,  As  long  as  the  hair 

is  a  child,  he  differs  nothing  from 

a  bondsman,  though  he  be  lord  of 

2  all ;  but  he  is  under  guardians  and 
stewnrds  until  the  period  fixed  by 

3  the  father.  So  we  also,  when  we 
were  children,  were  held  in  bond- 
age under  the   principles   of  the 

4  world  ;  but  when  the  fulness  of 
the  time  was  come,  God  sent  forth 
his  Son,  comei  of  woman,  come 

5  under  law,  that  he  might  redeem 
those  under  law,   that  we  might 

*  receive  sonship.''  But  because  ye 
are  sons,  God  has  sent  out  the 
Spirit  of  his  Son  into  our''  hearts, 

7  crying,  Abba,  Father.  So  thou 
art  no  longer  bondsman,  but  son  ; 
but  if  son,  heir  also  through  God.' 

8  But  then  indeed,  not  knowing 
Gorl,  ye  were  in  bondage  to  those 

8  who  by  nature  are  not''  gods  ;  but 
now,   knowing    God,   but  rather 
being  known  by  God,  how  <lo  ye 
turn  again  to  the  weak  and  beg- 
garly principles  to  which  ye  desire 
to   be    again   anew  in   bondage  ? 
^<*  Ye  observe  days  and  months  and 
^1  times  and  years.     I  am  afrai'l  of 
you,  lest  indeed  I  have  laboured 
in  vain  as  to  you. 
12      Be  as  I  [am],  for  I  also  [am]  as 

p  T.E.  with  ninny  authorities,  adi  'and.' 

n  Or  '  born  ;'  hut  born  is  a  secoudary 
sense:  it  is  aujthin^  tha"  begins  its  exist- 
ence, (hence  used  fur  born,)  or  becomes 
anyihiuGT,  or  happens. 

'  Or  'adop  lou  ;'  V)utreceivini,'.ad«iption 
is  scarcely  sense.  'Adoption'  i"^  receiving 
the  position  of  soiishipas  a  gift.  'Roceive' 
has  a  pecuUar  force  here  1 1  is  i7roAd/3(i)|u.f  i/. 
Tlicy,  Jew  or  (ientile,  received  it  as  a  gift 
(for  the  Jew  was  in  bondage  under  law: 
the  Gentile  had  right  to  nothing)  fro.n 
ano  her.  even  freely  from  God. 

•  T.  R.  I  eads  '  youV.' 

t  Some  read  'heir  also  of  (Jod  through 
Christ.'    There  nre  different  readings,  but 


ye,  brethren,  I  beseech  you :  ye 

13  have  not  at  all  wronged  me.  But 
ye  know  that  in  weakness"  of  the 
flesh  I  announced  the  glad  tidings 

1*  to  you  at  tha  first ;  and  my  temp- 
tation, whicd  [was]  in  my  flesh,  ye 
did  not  slight  nor  reject  with" 
contempt ;  but  ye  received  me  as 
an  angel  of  God,  as  Christ  Jesus. 

15  What  thon  [was]  your  blessed- 
ness ?y  for  I  bear  you  witness 
that,  if  possible,  plucking  out  your 
own  eyes  ye   would  have   given 

1*5  [them]  to  me.  So  I  have  become 
your  enemy  in  speaking  the  truth 

17  to  you  ?  They  are  not  rightly 
zealous  after  you,  but  desire  to 
shut  you  out  [from  us],  that  ye 

18  may  be  zealous  after  them.  But 
[it  is]  right  to  be  zealous  in  what 
is  right  at  all  time><,  and  not  only 

'O  when  I  am  present  with  you — 
my  children,  of  whom  I  again 
travail  in  birth  until  Christ  shall 

2*^  have  been  formed  in  you  :  and  I 
should  wish  to  be  present  with 
you  now,  and  change  my  voice, 

21  for  I  am  perplexed  as  to  you.  Tell 
me,  ye  who  are  desirous  of  being 
under  law,  do  ye  not  list.n  to  the 

22  law  ?  For  it  is  written  that  Abra- 
ham had  two  sons  ;  one  of  the 
maid''  servant,  and  one  of  the  free 


Sia  @fov  is  the  mo.st  accredited.  It  is  God 
him.self  who  has  made  us  heirs 

»  It  answers  to  2  Cliron.  xiii.  9  cnSs  sSS. 

"  I  take  6i'  avOevfiav  as  Sia  vvKra.  8o 
Slo.  7AUKUI'  vTTuov.  It  is  a  state,  as  has  been 
said,  where  it  is  not  going  through  and 
out,,  but  slaying  w  tliin  the  time  or  space 
or  limits,  as  ^  1 6td  Si/xa.  6ia5a>|aaTo?  wuld 
have  (luite  another  .>^cnse  I  havf  n<>  doubt 
of  tiic  sense  here  :  it  is  the  stute  he  was  m ; 
it  characterized  the  manner  of  his  coming 
to  them. 

»  Litera'ly  'spit  out. 

y  Or'whatbles  edness  was  then  yours  !' 

»  Or  '  bondsinaid,'  TratfiiVr/cTj.  I  do  not 
deny  that  in  practice  jratSi'o-fCTj  amounted 


GALATIANS  IV,  V. 


23  woman.  But  he  [that  was]  <»f  the 
maid  servant  was  born  according 
to  flesh,  and  he  [that  was]  of  the 
free  woman  through  the  promise. 

2*  Which  things  have  an  allegorical 
sense ;  for  these  are  two  cove- 
nants :'^  one  from  mount  Sina, 
g3ndering  to   bondage,    which  is 

25  Hagar.  For  Hagar  is  mount  Sina 
in  Arabia,  and  corresponds  to 
Jerusalem  which  [is]  now,  for'' 
she   is  in  bondage  with  her  chil- 

26  dren  ;  but  the  Jerusalem  above  is 
free,  which  is  our*^  mother. 

27  For  it  is  written,  E3Joice,  thou 
barron  that  bearest  not ;  break  out 
and  cry,  thou  that  travailest  not ; 
because  the  children  of  the  deso- 
late are  more  numerous  than 
[those]  of  her  that  has  a  husband. 

28  But  we,  brethren,  after  the 
pattern  of  Isaac,   are  children  of 

29  promise.  But  as  then  he  that  was 
born  according  to  flesh  persecuted 
him  [that  was  born]  according  to 

'0  Spirit,  so  also  [it  is]  now.  But 
what  says  the  scripture  ?  Cast 
out  the  maid  servant**  and  her 
son ;  for  the  son  of  the  maid 
servant  **  shall  not^  inherit  with 

31  the  son  of  the  free  woman.    So 


to  the  same  as  a  bondsmaid  ;  but  the  root 
is  essentially  diiferent  from  that  of  bonds- 
man, 6i{lA.o?. 

a  T.  R  re;ids  'the  two  covenants.' 

b   1.  R.  reads  'and.' 

<:  T  R.  reads.'of  usall.' 

^  O  •  'b.»»idsniaid  ' 

^  oil  ixrj,  'noL  atall,'  'in  nowise :'  stronger 
than  ov. 

»   Or  'bondsmaid's.' 

e  KannpyrjdTqTe,  a  word  verj'  hard  to  trans- 
late. The  acti  ve  means  to  rei  idt- r  any  thmg 
useless  and  unprofitable,  ormiss  an  oppor- 
tunity. Here  it  is  passive  and  wi  li  a-n-6. 
It  is,  hence,  Ut  be  deprived  of  the  profit 
or  effect  of  anything.  It  is  used  in  Rom. 
vii.  in  thi'  same  form  as  hero,  for  our 
deliverance   from  under  the  law,  (carrjp- 


then,  brethren,  we  are  not  maid 
servant's  f  children,  but  [children] 
of  the  free  woman. 
V.  Stand  fast  therefore  in  the 
freedom  wherewith  Christ  has 
freed  us,  and  be  not  held  again  in 

2  a  yoke  of  bondage.  Behold,  I, 
Paul,  say  to  you,  that  if  ye  are  cir- 
cumcised, Christ  shall  profit  you 

3  nothing.  And  I  witness  again  to 
every  man  [who  is]  circumcised, 
that  he  is  debtor  to  do  the  whole 

*  law.  Ye  are  deprived  of  s  all  profit 
from  the  Christ  as  separated 
[from  him],  as  many  as  are  justi- 
fied by  law  ;  ye  have  fallen  from 

5  grace.  For  we,  by  [the]  Spirit, 
on  the  principle   of  faith,    await 

6  the  hope  of  righteousness.  For 
in  Christ  Jesus  neither  circumci- 
sion has  any  force,  nor  uncircum- 
cision  ;  but  faith  working  through 

7  love.  Ye  ran  well :  who  has 
stopped  i>  you  that  ye  should  not 

8  obey  the  truth  ?  The  persua- 
sibleness>    [is]   not    of  him   that 

9  calls  you.     A  little  leaven  leavens 
10  the  whole  lump.  I  have  confidence 

as  to  you  in  [the]  Lord,  that  ye 
will  have  no  other  mind  ;  and  he 
that  is  troubling  you   shall  bear 


yrj^T/re  a-rro  :  only  there  it  was  not  profit, 
but  the  action  of  the  law  ;  it  no  longer 
attained  them— had /or  them  become  void 
of  effect.  So  here  Christ.  The  English 
Authorized  Version  only  jrives  the  'effect :' 
'profit"  is  a  little  too  weak,  but  the  'Christ 
is  become' is  I'bjectionable  Some  trans- 
late '  sepai-ated,'  but  what  the  word  speaks 
of  is,  n  t  separation  from  the  thing,  but 
from  its  efficacy. 

^  T.  R.  rea.is  'hindered,'  av4Ko\\/ev.  But 
eyKorrriti  is  used  in  pretty  much  the  same 
sense  in  Rom.  xv.  2'2,  1  Thess.  ii,  18, 
1  Peter  iii.  7.  As  they  had  run  well  the 
jii-oper  senseofeYKOTTTtuCtos'op  b  cutting 
off  the  way)  which  others  take  as  the  sense, 
may  as  well  be  used. 

»  Or  '  the  persuasion.' 


GALATIANS  V,  VI. 


the  guilt  [of  it],  whosoever J  he 
may  be.  • 

^^  But  I,  brethren,  if  I  yet  preach 
circumcision,  why  am  I  yet  per- 
secuted ?      Then  the   scandal  of 

^2  the  cross  has  been  done  away.  I 
would  that  they  would  even  cut'' 
themselves    off  who  throw    you 

13  into  confusion.  For  ye  have  been 
called  to '  liberty,  brethren  ;  only 
[do]  not  [turn]  liberty  into  an 
opportunity  to  the  flesh,  but  by 

1*  love  serve  one  another.  For  the 
whole  law  is  fulfilled  in  one  word, 
in  Thou  shalt  love  thy  neighbour 

15  as  thyself ;  but  if  ye  bite  and 
devour  one  another,  see  that  ye 
are  not  consumed  one  of  another. 

18  But  I  say,  Walk  in™  [the] 
Spirit,  and  ye  shall  no  way"  fulfil 

17  flesh's  lust.  For  the  flesh  lusts 
against  the  Spirit,  and  the  Spirit 
against  the  flesh ;  and  these  things 
are  opposed  one  to  the  other,  that 
ye   should  not  do    those  things 

18  which  ye  desire  ;  but  if  ye  are  led 
by  °  the  Spirit,  ye  are  not  under 

19  law.  Now  the  works  of  the  flesh 
are  manifest,  which  are?  fornica- 
tion, uncleanness,  licentiousness, 

20  idolatry,  sorcery,  hatred,  strifes, 
jealousies,    angers,    contentions, 

21  disputes,  schools  of  opinion,  envy- 
ings,  murders,  drunkenness,  re- 
vels, and  things  like  these ;  as  to 
which  I  tell  you  beforehand,  even 


J  ocTTi?,  including  his  character. 

^  Or  '  mutilate.' 

'  eTTi,  the  condition  into  which  they  are 
called,  what  characterizes  their  calling  us 
a  condition  of  its  existence. 

™  Or  '  by.'    See  note  to  verse  25. 

°  ov  fjLTJ,  stronger  than  simply  '  not.' 

°  See  note  to  verse  25. 

P  T.  E.  adds  'adultery.' 

t  7ri/ei!/xaTt,  as  in  ver.  16  and  18  ;  but  in 
16  it  is  TrepiTraTeiTe,  more  the  general  con- 


as  I  also  have  said  before,  that 
they  who  do  such  things  shall  not 

--  inherit  God's  kingdom.  But  the 
fruit  of  the  Spirit  is  love,  joy, 
peace,    long-suffering,    kindness, 

23  goodness,  fidelity,  meekness,  self- 
control  :  against  such  things  there 

21  is  no  law.  But  they  that  are  of 
the  Christ  have  crucified  the  flesh 
with  the  passions  and  the  lusts. 

-5  If  we  live  byi  the  Spirit,  let  us 

20  walk  also  by  the  Spirit.  Let  us 
not  become  vain  glorious,  pro- 
voking one  another,  envying  one 
another. 

VI.  Brethren,  if  even  a  man  be 
taken  in  some  fault,  ye  who  are 
spiritual  restore  such  a  one  in  a 
spirit  of  meekness,  considering 
thyself  lest  thou  also  be  tempted. 

2  Bear  one  another's  burdens,  and 
thus  fulfil  the  law  of  the'  Christ. 

3  For  if  any  man  reputes  himself  to 
be  something,  being  nothing,  he 

*  deceives  himself ;  but  let  each 
prove  his  own  work,  and  then  he 
will  have  his  boast  in  what  be- 
longs to  ^  himself  alone,  and  not  in 

5  what  belongs  to  ^  another.  For 
each  shall  bear  his  own  burden. 

8  Let  him  that  is  taught  in  the 
word  communicate  to  him  that 
teaches  in  all  good  things. 

7  Be  not  deceived:  God  is  not 
mocked  ;  for  whatever  a  man  shall 

8  sow,  that  also  shall  he  reap.    For 


versation  ;  here,  the  rule  or  line  followed, 
60  that  I  have  left  'in'  there  as  in  the 
Authorized  English  Version,  and  put '  bv ' 
here.  It  is  characteristic  of  the  walk, 
leading,  and  life,  the  Spirit  being  the  in- 
strument and  power. 

'  Or  '  of  Christ.'  The  form  of  the  phra.se 
requires  the  article,  or  at  least  prefers  it 
But  I  apprehend  it  is  better  in  English 
also.    It  alludes  to  their  fondness  for  law. 

•  Or  'in  respect  to.' 


GALATIANS  VI. 


he  that  sows  to  his  own  flesh 
shall  reap  corruption  from  the 
flesh;  but  he  that  sows  to  the 
Spirit,  from  the  Spirit  shall  reap 
^  eternal  life  :  but  let  us  not  lose 
heart  in  doing  good ;  for  in  due 
time,  if  we  do  not  faint,  we  shall 

10  reap.  So  then,  as  we  have  occa- 
sion let  us  do  good'  towards  all, 
and  specially  toward  those  of  the 
household  of  faith. 

11  See  how  long  a  letter"  I  have 
written  to  you  with  my  own  hand. 

1-  As  many  as  desire  to  have  a  fair 
appearance  in  [the]  flesh,  these 
compel  you  to  be  circumcised, 
only  that  they  may  not  be  perse- 
cuted because^   of  the   cross   of 

^  Christ.  For  neither  do  they  that 
are  circumcised  themselves  keep 


'  epya^oJlxeOa  to  ayaOov  Trpos.  Herodotus, 
viii.  79,  has  aya^a  Trji'  TrarptSa  epydcreTai,  ill 
a  speech  of  Aristides  to  Themistocles, 
without  any  np6<;,  'render  most  service  to 
his  country. '  epya^ioixeOa  supposes  more 
positive  activity  of  service :  woielv  to 
aya96v  is  the  character  of  conduct ; 
ep-ya^o/aai  the  service  and  labour  in  which 
it  is  shewn. 

"  Or  i)erhaps  'in  what  lai'ge  letters.' 
ypaynxaTo.  is  used  for  letters,  epistles,  in 


the  law ;  but  they  wish  you  to  be 
circumcised,  that  they  may  boast 
1^  in  your  flesh.  But  far  be  it  from 
me  to  boast  save  in  the  cross  of 
our  Lord  Jesus  Christ,  through 
whom  '^  [the]  world  is  crucified  to 

15  me,  and  I  to  the  world.  For  in 
Christ  Jesus  neither  is'^  circum- 
cision anything,  nor  uncircumci- 

16  sion ;  but  new  creation.  And  as 
many  as  shallJ  walk  by  this  rule, 
peace  upon  them  and  mercy,  and 
upon  the  Israel  of  God. 

iJ"  For  the  rest  let  no  one  trouble 
me,  for  I  bear   in  my  body  the 

18  brands  of  the  Lord^  Jesus.  The 
grace  of  our  Lord  Jesus  Christ 
[be]  with  your  spirit,  brethren. 
Amen. 


Acts  xxviii.  21,  and  in  the  classics,  and 
in  the  plural ;  7njA.t»co5  is  used  for  any 
mathematical  extent,  as  tttjAikt)  Ypaja/aij, 
'how  long  a  line.'  It  \vas  long  for  the 
apostle  to  write  with  his  own  hand,  as  he 
generally  dictated  to  an  amanuensis. 

"  Or  '  through.' 

«■  Or  '  through  which.' 

»  T.  B.  reads  'avails,'  Icrxvet. 

y  Some  read  simply  '  walk.' 

»  Many  omit  'the  Lord,'  possibly  rightly. 


EPISTLE       TO       THE 

EPHESIANS. 


PAUL,  apostle  of  Jesus  Christ  by 
God's  will,  to  the  saints  and  faith- 
ful in  Christ  Jesus,  who  are  at 
2  Ephesus.a  Grace  to  you  and  peace 
from  God  our  Father,  and  [the] 
Lord  Jesus  Christ. 


a  It  may  be  interesting  to  the  reader  to 
mention  that  though  kv  'EcfjeVto  be  found 
in  almost  all  conies,  many  would  leave 
it  out.  s  and  B  have  nothing ;  and  Basil, 
in  the  beginning  of  the  fourth  century, 


3  Blessed  [be]  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  has 
blessed  us  with^  every  spiritual 
blessing    in    the     heavenhes     in 

4  Christ ;  according  as  he  has  chosen 
us   in  him   before    [the]    world's 

states  that  in  the  ancient  copies  it  was 
not  there.     Paley.  not  knowing  this,  had 
suggested  that  it  was  a  kind  of  circular. 
Compare  Col.  iv.  16. 
b  '  With'  does  not  quite  give  the  force ; 


EPHESIANS  I. 


foundation,  that  we  should  be 
holy  and  blameless  before  him  in 

^  love ;  having  marked  us  out  be- 
forehand*^ for  adoption  through 
Jesus  Christ  to  himself,  according 

^  to  the  good  pleasure  of  his  will,  to 
[the]  praise  of  [the]  glory  of  his 
grace,  wherein  he  has   taken  us 

7  into  favour 'I  in  tha  Beloved:  in 
whom  we  have  redemption  through 
his  blood,  the  forgiveness  of  of- 
fences, according  to  the  riches  of 

8  his  grace ;  which  he  has  caused 
to  abound  towards  us  in  all  wis- 

0  dom  and  intalligence,  having  made 
known  to  us  the  mystery  of  his 
will,  according  to  his  good  plea- 
sure which  he  purposed  in  himself 

10  for  [the]  administration  of  the 
fulness  of  times ;  to  head  up  all 
things  in  the  Christ,  the  things  e 
in    the    heavens   and   the   things 

11  upon  the  earth  ;  in  him,  in  whom 
we  have  also  obtained  ar  inherit- 
ance, being  marked  out  beforehand 
according  to  the  purpose  of  him 
who  works  all  things  according 
to   the   counsel  of  his   own  will, 

12  that  we  should  be  to  [the]  praise 
of  hi.^  glory  who  have  pre-trusted 

13  in  the  Christ :  in  whom  ye  also 
[have  Trusted],  having  heard  the 

it  expressus  the  simple  fact,  ev  gives 
somutliiiiff  of  the  power  and  value  of 
what  is  enjoyed;  gives  the  blessing  cha- 
ractens  ically.  A  man  does  a  thing  ev 
Trj/cVfxaTc.  ev  (TapKi.  But  with  the  word 
'bless,'  'in'  is  used  in  English  in  a  dif- 
ferent way. 

c  '  Predestinated '  refers  only  to  the  in- 
tention as  to  the  person ;  but  here  that  to 
which  thoy  ave  foreordained  is  still  more 
in  view  :  hence  I  have  said  '  marked  out.' 

''  exoLpLTioa-iv,  'taken  us  into  his  favour,' 
'  put  us  nito  a  position  of  grace  and  favour.' 
'A'-cepted  us"  is  too  formal  a  doctrine 
here,  not  so  general  as  xaptTooo.  But 
'sliewn  us  grace  or  favour  '  does  not  give* 
the  force  of  tlie  word.  'In  the  Beloved' 
is  then  merely  in  an  instrument;  -whereas 


word  of  the  truth,  the  gospel  of 
your  salvation;  in  whom  also, 
having  believed,  ye  have  been 
sealed  with   the    Holy  Spirit  of 

1*  promise,  who  is  [the]  earnest  of 
our  inheritance  to '  the  redemption 
of  the  acquired  possession  to  [the] 
praise  of  his  glory. 

15  Wherefore  I  also,  having  heard 
of  the  faith  in  the  Lord  Jesus 
which  [is]  in  you,  and  the  love 
which  [ye  have]  towards  all  the 

1*5  saints,  do  not  cease  giving  thanks 
for  you,  making  mention  of  you 

17  in  my  prayers,  that  the  God  of 
our  Lord  Jesus  Christ,  the  Father 
of  glory,  would  give  you  [the] 
spirit  of  wisdom  and  revelation  in 

18  the  full  knowledge  of  liim,  being 
enlightened  in  the  eyes  of  your 
heart,^  so  that  ye  should  know 
what  is  the  hope  of  his  calling, 
and  what  the  riches  of  the  glory 
of  his    inheritance  in  the  saints, 

1^  and  what  the  surpassing  great- 
ness of  his  power  towards  us  who 
believe,  according  to  the  working 

'^  of  the  might  of  his  strength,  [in] 
which  he  wrought  in  the  Christ 
[in]  raising  him  up  from  among 
[the]  dead  ;  and  set  him  down  at 
his  right  hand  in  the  heavenlies, 

it  is  in  the  Beloved  that  we  enter  into 
favour.  If  we  accept  ^9,  which  scems  to 
be  the  best  attesied  reading,  we  should 
say  'the  favour  or  acccpt^ince  in  grace, 
which  he  lias  treely  bestowed  upon  us.' 
XaptTOs  ^?(by  attnictiou  for  tJi/)  e;^aptT<i)(rei' 
ijixa^.  T.  h.  and  Tisch.  read  iv  17. 
e  T.  R.  reads  '  both  the  things.' 
f  Or  'up  to.'  But  it  is  more  than  'till,' 
because  it  has  the  inheritance  in  view. 
Coinp'.re  Gal.  iii.  '26.  It  may  be  translated 
'  for  the  redemption,  connecting  it  with 
'scaled,'  instead  if  with  'earnest:'  thus, 
'  Ye  hive  been  sealed  with  the  Holy  Spirit 
of  promise,  (who  is  the  earnest  of  our 
inheritance,  for'  &c. 
g  T.  E.  reads  *  mind-' 


EPHESIANS  I,  II. 


21  above  every  principality,  and 
authority,  and  power,  and  domi- 
nion, and  every  name  named,  not 
only  in  this  age,  but  also  in  that 

22  to  come ;  and  has  put  all  things 
under  his  feet,  and  gave  him  [to 
be]   head   over  all  things  to  the 

23  assembly,  which  is  his  body,  the 
fulness  of  him  who  fills  all  in  all : 
(II.)  and  yoi(.,  being  dead  in  your '' 

2  offences  and  sins — in  which  ye  once 
walked  according  to  the  age  of 
this  world,  according  to  the  ruler 
of  the  authority  of  the  air,  the 
spirit  who  now  works  in  the  sons 

3  of  disobedience  :  among  whom  ive 
also  all  once  had  our  conversation 
in  the  lusts  of  our  flesh,  doing 
what  the  flesh  and  the  thoughts 
willed  to  do,'  and  were  children, 
by  nature,   of  wrath,  even  as  the 

*  rest :  but,  God,  being  rich  in 
mercy,  because  of  his  great  love 

^wherewith  he  loved  us,  (we  too 
being  dead  in  offences,)  has  quick- 
ened us  with  the  Christ,   (ye  are 

"  saved  by  grace,)  and  has  raised 
[us]  up  together,  and  has  made 
[us]     sit    down  together    in  the 

7  heavenlies  in  Christ  Jesus,  that 
he  might  display  in  the  coming 
ages  the  surpassing  riches  of  his 
grace  in  kindness  ^  towards  us  in 

8  Christ  Jesus.  For  ye  are  saved  by 
grace,  through  faith  ;  and  this  not 

8  of  yourselves  ;  it   is  God's  gift : 

not  on  the  principle  of  works,  that 

10  no  one  might  boast.     For  we  are 

his    workmanship,    having    been 


^  T.  R.  omits  'your' 

»  The  wills  of  tlie  flesh  and  the  thoughts; 
but  dc\riij.aTa,  the  things  willed. 

^  e(j)'  rjfjia^ :  actuallj'  bestowed,  not 
merely  in  the  heart  of  G"d.  I  had 
thought  of  'to,'  but  it  reads  mote  feebly 
iu  English.     'Bestowed  on'  is  also  very 


created  in  Christ  Jesus  for  good 
works,  which  God  has  before  pre- 
pared that  we  should  walk  in 
them. 

11  Wherefore  remember  that  ye, 
once  nations  in  [the]  flesh,  who 
[are]  called  uncircumeision  by  that 
called  circumcision  in  [the]  flesh 

12  done  with  the  hand  ;  th.it  ye  were 
at  that  time  without  Christ,  aliens 
from  the  commonwealth  of  Israel 
and  strangers  to  the  covenants  of 
promise,  having  no  hope,  and  with- 
in out  God '  in  the  world :  but  now 

in  Christ  Jesus  ye  who  once  were 
afar  off  are  become  nigh  by  the 

1^  blood  of  the  Christ.  For  he  is  our 
peace,  who  has  made  both  one, 
and  has  broken  down  the  middle 

15  wall  of  enclosure,  having  annulled 
the  enmity  in  his  flesh,  the  law 
of  commandments  in  ordinances, 
that  he  might  form  the  two  in 
himself  into  one  new  man,  making 

1^  peace ;  and  might  reconcile  both 
in  one  body  to  God  by  the 
cross,  having  by  it  slain  the  en- 

17  mity ;  and,  coming,  he  has  preached 
the  glad  tidings  of  peace  to  you 
who  [were]  afar  off,  and  [the  glad 
tidings  of]  peace'"  to  those  [who 

18  were]  nigh.  For  through  him  we 
have  both  access  by  one  Spirit  to 

1^  the  Father.  So  then  ye  are  no 
longer  strangers  and  foreigners, 
but  ye  are"  fellow-citizens  of  the 
saints,   and   of  the  household  of 

20  God,  being  built  upon  the  founda- 
tion of  the  apostles  and  prophets, 


feeble. 

'  Or  'atheists.' 

™T.  R.  omits  'peace'  the  second  time: 
'the  glad  tidings  of  is  repeated  merely 
to  complete  the  phrase.  It  reads  eurj-y-ye- 
XtVaro  eiprivr^v  . .    .  Koi  eiprjvriv. 

n  T.  R.  omits  'ye  are.' 


EPHESIANS  II,  in. 


Jesus  Christ    himself   being  the 
2^  corner-stone,    in    whom   all    the 
building  fitted  together  increases 
22  to  a  holy  temple  in  the  Lord ;  in 
whom  ye  also  are  built  together 
for  a  habitation  of  God  in  [the] 
Spirit. 
III.      For  this  reason  I  Paul,  pri- 
soner"  of  theP   Christ  Jesus  for 

2  you  nations,  (if  indeed  ye  have 
heard  of  the  administrajtion  of  the 
grace  of  God  which  has  been  given 

3  to  me  towards  you,  that  by  reve- 
lation the  mystery  1  has  been  made 
known  to  me,  (according  as  I  have 

*  written  before  briefly,  by  wliich, 
in  reading  it,  ye  can  understand 
my  intelligence  in  the  mystery  of 

5  the  Christ,)  which  [in]  ■"  other  gene- 
rations has  not  been  made  known 
to  the  sons  of  men,  as  it  has  now 
been  revealed  to  liis  holy  apostles 
and  prophets  in  [the  power  of  the] 

6  Spirit,  that  [they  who  are  of]  the 
nations  should  be  joint  heirs,  and 
a  joint  body,  and  joint  partakers 
of  his  promise  in  Christ  Jesus  ^  by 

"  the  glad  tidings ;  of  which  I  am 
become  minister  according  to  the 
gift  of  the  grace  of  God  given  to 
me,  according  to  the  working  of 

8  his  power.  To  me,  less  than  the 
least  of  all '  saints,  has  this  grace 
been  given,  to  announce  among 


°  6  SeVju-ios.  '  in  bonds.' 
P  Or  'of  rbri«<-  .Tesus.' 
1  T.  E.  reads  '  he  made  known  to  me 
the  mystery.' 
'  T.  E.  reads  eV  in  the  text. 

*  Many  read  'the  Christ,'  leaving  out 
Jesus. 

*  T.  R.  reads  'all  the  saints.' 
"  T.  R.  reads  'fellowship.' 

«■  Or  'from  eternity':  literally  'from 
the  ages  ;'  but  in  ihc  .sense  of  'the  period 
elapsed,'  not  'hidden  from  them.' 

'^  T.  11.  adds  '  by  Jesus  Christ.' 

J  Or  '  eternal  purpose.' 


the  nations  the  glad  tidings 
of    the    unsearchable    riches    of 

s  the  Christ,  and  to  enlighten  all 
[with  the  knowledge  of]  what  is 
the  dispensation^  of  the  mystery 
hidden  throughout  the  ages''  in 
God,  who  has  created  all  things," 

^0  in  order  that  now  to  the  princi- 
palities and  authorities  in  the 
heavenlies  might  be  made  known 
through  the    assembly    the    all- 

1'  various  wisdom  of  God,  according 
to  [the]  purpose  of  the  ages,>' 
which    he   purposed^    in    Christ 

1-  Jesus  our  Lord,  in  whom  we  have 
boldness  and  access  in  confidence 

13  by  the  faith  of  him.  Wherefore 
I  beseech  [you]  not  to  faint 
through  my  tribulations  for  you, 

14  which  is  your  glory.  For  this 
reason  I  bow  my  knees  to  the 
Father  [of  our  Lord  Jesus  Clirist]," 

15  of   whom    every   family  in   [the] 
1*5  heavens  and  on  earth  is  named,  in 

order  that  he  may  give  you  ac- 
cording to  the  riches  of  his  glory, 
to  be  strengthened  with  power  by 

17  his  Spirit  in  the  inner  man  ;  that 
the  Christ  may  dwell,  through 
faith,  in  your  hearts,  being  rooted 

18  and  founded  in  love,  in  order  that 
ye  may  be  fully  able  to  apprehend 
with  all  the  saints  what  [is]  the 
breadth  and  length  and  depth  and 


»  Greek,  'made.' 

»  Many  reject  the  words  'of  our  Lord 
Jesus  Clirist.'  But  as  they  are  well  sup- 
ported by  MSS  and  the  most  ancient  ver- 
sions and  fathers,  1  have  not  stnick  them 
out,  thovigh  disposed  to  think  them  an 
addition.  De  Wette  retains  thorn,  and 
Griesbach ;  Alford,  EUicntt,  Meyer,  and 
others  reject.  Jerome  expres.sly  says,  they 
are  not  to  be  added  a-s  in  the  Latin  cojHes. 
There  is  a  connection  between  Father  and 
family  somewhat  lost  iu  English,  TraT-rjp 
. . . .  Trarpid. 


EPHESIANS  III,  IV. 


18  height ;  and  to  know  the  love  of 
the  Christ,  which  surpasses  know- 
ledge ;  that  ye  may  be  filled  [even] 

20  to  all  the  fulness  of  God.  But  to 
him  that  is  able  to  do  far  exceed- 
ingly above  all  which  we  ask  or 
think,    according    to    the   power 

21  which  works  in  us,  to  him  be  glory 
in  the  assembly  in  Christ  Jesus 
unto  all  generations  of  the  age  of 
ages.  Amen.)  (IV.)  I,  the  prisoner 
in  [the]  Lord,^  exhort  you  there- 
fore to  walk  worthy  of  the  calling 
wherewith*^  ye  have  been  called, 

2  with  all  lowliness  and  meekness, 
with  long-suffering,  bearing  with 

3  one  another  in  love  ;  using  dili- 
gence to  keep  the  unity  of  the 
Spirit   in  the   uniting  ^^   bond    of 

4  peace.  [There  is]  one  body^  and 
one  Spirit,  as  ye  have  been  also 
called  in  one  hope  of  your  calHng  ; 

5  one  Lord,  one  faith,  one  baptism ; 
«  one  God  and  Father  of  all,  who  is 

over  all,  and  through  all,  and  in^ 

"i  us  all.     But  to  each  one  of  us  has 

been  given    grace    according    to 

b  The  whole  of  chapter  iii.  except  verse 
2  is  a  parenthesis. 

c  Or  'according  to  which.' 

^  It  is  not  only  Seo-jacS,  but  crvvhi<j^(^.  I 
know  not  how  better  to  represent  vvv 
than  by  'unitinpr.'  It  is  not  the  power 
of  union— that  is  the  Holy  Ghost ;  but 
practically  uniting  in  fact,  as  amongst 
men  on  eai  th. 

e  It  may  be  translated  '[the]  body  is 
one,'  and  so  on.  If  the  EuKHsh  mind 
could  leave  out  '  there  is'  or  '  is,'  the  force 
would  be  only  so  much  the  gre.iter. 

*■  The  reading  is  uncertain  :  T.  E.  reads 
'in  you  ;'  D,  E,  F,  G,  It.,  Vul.,  'in  us  all ;' 
K,  B,  C,  Porph.,  A,  read  'in  all'  It  is  as 
likely  that  y\\ilv  was  left  out  to  make  it 
uniform  and  as  not  understood,  as  that  it 
was  added  to  apply  it  to  Christians ;  and 
in  this  tlie  false  reasonings  of  critical 
editors  who  read  'in  all'  confirm  me. 
However  the  most  ancient  M8S  have  '  in 
all;'  but  earliest  versions  '  in  us.' 

g  T.  B..  adds  'first.' 


the  measure  of  the  gift  of  the 
8  Christ.  Wherefore  he  says.  Having 
ascended  up  on  high,  he  has  led 
captivity  captive,  and  has  given 
*>  gifts  to  men.  But  that  he  ascended, 
what  is  it  but  that  he  also  de- 
scended s  into  the  lower  parts  of 

10  the  earth  ?  He  that  descended  is 
the  same  who  has  also  ascended 
up  above  all  the  heavens,  that  he 

11  might  fill  all  things ;  and  he  has 
given  some  apostles,  and  some 
prophets,  and  some  evangelists, 
and  some  shepherds  and  teachers, 

12  for  the  perfecting  of  the  saints ; 
with  a  view  to  [the]  work  of  [the] 
ministry,  with  a  view  to  the 
edifying  of  the  body  of  Christ ;  *» 

13  until  we  all  arrive  at  the  unity  of 
the  faith  and  of  the  knowledge  of 
the  Son  of  God,  at  [the]  full-grown 
man,  at  [the]  measure  of  the 
stature  of  the  fulness  of  the  Christ; 

1*  in  order  that  we  may  be  no  longer 
babes,  tossed  and  carried  about 
by  every  wind  of  that  teaching 
[which  is]  in'  the  sleight  of  men, 


h  Or 'of  the  Christ.' 

'  The/on)i  of  the  Greei-  phrase  makes 
it  somewhat  difficult  to  translate— Tra/Vi 
dvejOLco  rrjs  6t6acrKoAta? — where  the  intro- 
duction of  the  article  is  peculiar.  Nor 
is  it  TJjs  5t6acr/caAtos  ttj?  ei',  &C.,  SO  aij  to 
distinctly  connect  5t6a(r;caA.tas  with  what 
follows.  Still,  I  do  not  think  that  kv  rfj 
Kv^eia,  &c.,  is  in  connection  with  k\vSiovl- 
^ofjievoL  and  7rept(^ep6ju.ei'ot,  but,  in  sense, 
with  SiSaa-KaKia'; .  The  cheating,  as  of 
dice  players,  and  still  more  methodic 
craft,  characterized  the  teaching.  The 
ev  marks  the  power  and  character  of  the 
teaching,  as  in  similar  cases  elsewhere. 
'  Every  wind  of  doctrine'  seems  to  stand 
by  itself  in  the  Authorized  Version ;  and 
'  by  the  sleight  of  men '  may  be  con- 
nected with  '  tossed  to  and  fro.'  I  had 
thought  of  saying,  'of  the  teaching 
[which  comesj  through  the  sleight,  or 
in  the  sleight,  of  men,'  &c.  But  what  I 
have  given  is  more  literal,  and  'that 
teaching  [which  is]  in  the   sleight   of 


EPHESIANS  IV,  V. 


in  unprincipled  cunning  with  a 
15  view  to  systematized  error ;  but, 
holding-  the  truth  in  lore,  we  may 
grow  up  to  him  in  all  things,  who 
1^  is  the  head,  the  Christ :  from 
whom  the  whole  body,  fitted 
together,  and  connected  by  every 
joint  of  supply,  according  to  [the] 
working  in  [its]  measure  of  each 
one  part,  works  for  itself  the 
increase  of  the  body  to  its  self- 
building  up  in  love. 

17  This  I  say  therefore,  and  testify 
in  [the]  Lord,  that  ye  should  no 
longer  walk  asi*  the  rest  of  the 
nations   walk   in  [the]  vanity  of 

18  their  mind,  being  darkened  in 
understanding,  estranged  from  the 
life  of  God  on  account  of  the 
ignorance  which  is  in  them,  on 
account  of  the  hardness '  of  their 

19  hearts,  who,  having  cast  off  all 
feeling,  have  given  themselves  up 
to  lasciviousness,  to  work  all  un- 
cleanness  with  greedy  unsatisfied 

20  lust.    But  ye  have  not  thus  learnt 

21  the  Christ,  if  ye  have  heard  him 
and  been  instructed  in  him  ac- 
cording as  [the]  truth  is  in  Jesus  ; 

22  [namely]  your  having  put  off 
according  to  the  former  conversa- 
tion the  old  man  corrupt  according 

23  to  the  deceitful  lusts  ;  and  being 

men,'  Ac,  is  sufficiently  clear.  The  rrjs 
before  8i6ao-KaA.tas  has  practically  the 
force  of  '  that'  teaching.  It  would  regu- 
larly require  tt)s  after  it.  I  have  nothing 
to  object  to  'every  wind  of  teaching 
[which  is]  by,'  only  the  emphatic  force 
of  the  article  is  somewhat  lost.  This 
use  of  the  article  is  perhaps  occasioned 
by  navTi.  Compare  chap.  iv.  16.  Hence, 
also,  perhaps,  we  may  translate  verse 
16  'from  whom  the  whole  body  fitted 
together,  and  connected  bj"-  every  joint 
of  rthat,]  supply,  [which  is]  according 
to  [thii]  working,  in  its  measure,  of  each 
one  part,  makes,'  &c.  At  any  rate,  the 
article  before  xop^y'-°-^  denotes  a  known 


renewed  in  the  spirit  of  your  mind ; 

2*  and  having  put  on  the  new  man, 
which  according  to  God  is  created 
in   ""truthful    righteousness   and 

2''  holiness.  Wherefore,  putting  off 
falsehood,"  speak  truth  every  one 
with  his  neighbour,  because  we 

26  are  members  one  of  another.  Be 
angry,  and  do  not  sin  ;  let  not  the 

27  sun  set  upon  your  wrath,  neither 
2S  give  room  for  the  devil.    Let  the 

stealer  steal  no  more,  but  rather 
let  him  toil,  working  what  is 
honest  with  [his]  hands,  that  he 
may  have  to  distribute  to  him 
20  that  has  need.  Let  no  corrupt  ° 
word  go  out  of  your  mouth,  but 
if  [there  be]  any  good  one  for 
needful  edification,  that  it  may 
give  grace  to  those  that  hear  [it]. 

30  And  do  not  grieve  the  Holy  Spirit 
of  God,  by  which  ye  have  been 
sealed  for  [the]  day  of  redemption. 

31  Let  all  bitterness,  and  heat  of 
passion,  and  wrath,  and  clamour, 
and  injurious  language,  be  re- 
moved from  you,  with  all  malice  ; 

32  and  be  to  one  another  kind, 
compassionate,  forgivingP  one  an- 
other, so  as  God  also  in  Christ 
has  forgiven  P  you. 

V.  Be  ye  therefore  imitators  of 
2  God,  as  beloved  children,  and  walk 


supply  from  Christ,  a  supply  sufficiently 
kno%vn  to  be  referred  to,  to  which  also 
the  €^  ov,  '  from  whom,'  gives  occasion. 
''  Literally  *as  also,'  or  '  even  as.' 
•  Some  translate  '  blindness.' 
«"  Literally  '  righteousness  and  holi- 
ness of  truth.'     See  verse  22. 

"  Everj'thing  that  has  the  character 
and  nature  of  falsehood.  It  is  abstract, 
what  has  this  quality,  not  merely  the 
act  of  lying. 

"  '  Corrupt  or  filthy  :'  a  figure  drawn 
from  what  is  evil  and  bad,  as  fruit. 

p  Or  '  shewing  grace  to,' '  shewn  grace 
to.' 


EPHESIANS  V. 


in  love,  even  as  the  Christ  loved 
us,  and  delivered  himself  up  for 
us,  an  offering-  and  sacrifice  to  God 
3  for  a  sweet-smelling  savour.  But 
fornication  and  all  uncleanness  or 
unbridled  1  lust,  let  it  not  be  even 
named  among  you,  as  it  becomes 

*  saints  ;  and  filthiness  and  foolish"^ 
talking,  or  jesting,*  which  are  not 
convenient;'   but  rather  thanks- 

5  giving.  For  this  ye  are  [well] 
informed^  of,  knowing  that  no 
fornicator,  or  unclean  person,  or 
person  of  unbridled '^  lust,  who 
is  an  idolater,  has  inheritance  in 
the  kingdom  of  the  Christ  and 

'  God.  Let  no  one  deceive  you  with 
vain  words,  for  on  account  of 
these  things  the  wrath  of  God 
comes  upon  the  sons  of  disobe- 

7  dience.      Be    not    ye     therefore 

8  fellow-partakers  with  them  ;  for 
ye  were  once  darkness,  but  now 
light    in    [the]    Lord  ;    walk    as 

•  children  of  light,  (for  the  fruit  of 
the  light '^  [is]  in  all  goodness  and 

i^*  righteousness  and  truth,)  proving 
what  is  agreeable  to  the  Lord  ; 

11  and  do  not  have  fellowship  with 
the  unfruitful  works  of  darkness, 


1  Some  translate  '  covetousness.'  See 
chap.  iv.  19.  It  means  the  lust  of  having, 
but  is  not,  I  believe,  confined  to  gain. 

f  Perhaps  '  indecent  talking.' 

B  Used  for  buflfoonery. 

*  'Convenient '  has  the  French  sense  of 
convenir,  somewhat  obsolete  in  English ; 
(see  Col.  ui.  18,  Philemon  8;)  but  there 
is  no  other  word  which  exactly  answers 
to  it  which  suits. 

"  The  first '  co-re,'  is  internal  conscious 
knowledge  ;  the  second,  7.,  what  they  are 
acquainted  with  objectively.  T.  R.  has 
merely  '  ye  know,'  eare  for  IcrTe. 

^  Or  '  covetous  person.' 

»  T.R. reads 'Spirit.' 

y  Or  'expose  them'— that  is,  expose 
(as  by  light)  their  true  character. 

^  Or '  but  all  of  them,  having  their  true 


but  rather  also  reprove y  [them], 

12  for  the  things  that  are  done  by 
them  in  secret  it  is  shameful  even 

13  to  say.  But  aU  things^  having 
their  true  character  exposed*  by 
the  light  are  made  manifest ;  for 
that    which    makes     everything 

1*  manifest''  is  light.  Wherefore 
he  says,  Wake  up,  [thou]  that 
sleepest,  and  arise  up  from  among 
the  dead,    and  the   Christ   shall 

15  shine  upon  thee.  See  therefore 
how  ye  walk    carefully,   not   as 

1^  unwise  but  as  wise,  redeeming  the 
time,<^  because  the  days  are  evil. 

17  For  this  reason  be  not  foolish, 
but  understanding  what  [is]  the 

18  will  of  the  Lord.  And  be  not 
drunk  with  wine,  in  which  is 
debauchery ;    but  be  fiUed  with 

1^  the  Spirit,  speaking  to  yourselves 
in  psalms  and  hymns  and  spiri- 
tual songs,  singing  and  chanting 
with    your   heart   to   the   Lord; 

20  giving  thanks  at  all  times  for  all 
things  to  him^  [who  is]  God  and 
[the]  Father  in  the  name  of  our 

21  Lord  Jesus  Christ,  submitting 
yourselves  to  one  another  in  [the] 
fear  of  Christ.* 


character  exposed  by  the  light,  are  made 
manifest,'  or '  are  made  manifest  by  the 
light.' 

a  See  ver.  12. 

*»  Some  translate  it  'everything  that 
is  manifested  is  light.'  But  I  prefer  the 
other,  both  for  sense  and  Greek.  It 
would  not  be  nav  to  if  it  were  as  trans- 
lated in  this  note ;  to  would  be  left  out. 

<=  Not  'redeeming  time,'  as  usually 
understood,  but  seizing  every  good  and 
favourable  opportunity.   (See  Dan.  ii.  8.) 

d  '  To  him  who  is.'  This  is  not  pleasant 
English,  but  alone  gives  the  sense.  '  God, 
even  the  Father,'  is  too  ambiguous.  It 
might  be  taken  as  meaning  that  the 
Father  only  is  God,  and  it  is  far  from 
exact  as  a  translation. 

«  T.  R.  reads  '  God.' 


EPHESIANS  V,  VI. 


22  Wives,  [submit  yourselves]  ^  to  | 

23  your  own  husbands,  as  to  the 
Lord,  for  a  husband?  is  head  of 
the  wife,''  as  also  the  Christ  [is] 
head  of  the  assembly.'    He  [is] 

2*  Saviour  of  the  body.  But  even  as 
the  assembly  is  subjected  to  the 
Christ,  so  also  wives  to  their  own 

25  husbands  in  everything.  Hus- 
bands, love  your  ownJ  wives,  even 
as  the  Christ  also  has  loved  the 
assembly,  and   delivered   himself 

26  up  for  it,  in  order  that  he  might 
sanctify  it,  purifying''  [it]  by  the 
washing  of  water  by  the  word, 

27  that  he  might  present '  the  as- 
sembly to  himself  glorious,  having 
no  spot,  or  wrinkle,  or  any  of  such 
things  ;  but  that  it  might  be  holy 

23  and  blameless.  So  ought  men  to 
love  their  own  wives  as  their  own 
bodies  :  he  that  loves  his  own  wife 

29  loves  himself.  For  no  one  has 
ever  hated  his  own  flesh,  but 
nourishes  and  cherishes  it,  even 
as  also  the  Christ"'  the  assembly  : 

30  for  we  are  members  of  his  body, 
[we  are]  of  his  flesh,  and  of  his 

31  bones.  Because  of  this  a  man 
shall  leave  his  "  father  and  mother, 
and  shall  be  united  to  his  wife, 
and  the  two  shall  be°  one  flesh. 

32  This  mystery  is  great,  but  I  speak 


f  The  copies  vary  here  as  to  inserting 
'submit  yourselves,'  or  its  form.  If  not 
inserted,  it  refers  with  the  same  sense  to 
the  previous  verse. 

g  Man,  when  not  the  race,  and  husband 
are  expressed  by  the  same  word  in  Greek ; 
but,  the  artirle  being  left  out  here,  it  may 
be  translated  'man,'  because  it  is  in  his 
character  of  man  as  contrasted  with  the 
woman  that  this  headship  belongs  to 
him.  It  is  the  same  word  as  husband 
in  what  follows :  only  there  it  has  the 
article.  The  T.  R.  reads  6, '  the  man,  or 
husband.' 

•>  Or '  woman.' 

»  T.R. adds 'and,' and 'is.' 


as  to  Christ  and  as  to  the  assembly. 

33  But  ye  also,  every  one  of  you,  let 
each  so  love  his  own  wife  as  him- 
self ;  but  as  to  the  wife  [I  speak] 
that  she  may  fear  the  husband. 

VI.  Children,  obey  your  parents 
in   [the]   Lord,    for  this  is  just. 

2  Honour  thy  father  and  thy  mother, 
which  is  the  first  commandment 

3  with  a  promise,  that  it  may  be 
well  with  thee,  and  that  thou 
mayest  be  long-lived  on  the  earth. 

*  And  [ye]  fathers,  do  not  provoke 
your  children  to  anger,  but  bring 
them  up  in  [the]  discipline  and 
admonition  of  [the]  Lord. 

5  Bondsmen,  obey  masters  accord- 
ing to  flesh,  with  fear  and  trem- 
bling, in  simpKcity  of  your  heart  as 

'^  to  the  Christ ;  not  with  eye  service 
as  men  pleasers  ;  but  as  bondsmen 
of  Christ,  doing  the  will  of  God 

7  from  [the]  soul,  serving  with  good 
wiU  asP  to  the  Lord,  and  not  to 

8  men  ;  knowing  that  whatever 
good  each  shall  do,  this  he  shall 
receive  of    [the]   Lord,  whether 

9  bond  or  free.  And,  masters,  do 
the  same  things  towards  them, 
giving  up  threatening,  knowing 
that  both  their  and  your  i  Master 
is  in  heaven,  and  there  is  no  ac- 
ceptance of  persons  with  him. 


J  '  Own'  is  omitted  by  many. 

k  It  may  be  translated  'having  puri- 
fied.' The  aorists  may  be  coincident  or 
consequent  one  on  another. 

'  Or,  as  T.  R.  reads,  'that  he  might 
present  it  (avrriv,  not  avros)  to  himself 
glorious,  even  the  assembly,  having,"  &c. 

"  T.  R.  reads  '  the  Lord.' 

"  Some  omit '  his.' 

°  Literallj'  'to  one  flesh,'  that  is,  shall 
become  so,  and  be  so  accounted. 

p  T.  R.  reads  '  serving  the  Lord,'  with- 
out '  as ;'  but  the  Authorized  Version  has 
the '  as.' 

1  T.R.  omits 'both  their  and,' and  adds 
'own'  after  your. 


EPHESIANS  YI. 


1**  For  the  rest,  my  brethren,  be 
strong  in  [the]  Lord,  and  in  the 

11  might  of  his  strength.  Put  on  the 
panoply  of  God,  that  ye  may  be 
able  to  stand  against  the  artifices 

12  of  the  devil :  because  our  struggle 
is  not  against  blood  and  flesh, 
but  against  principalities,  against 
authorities,  against  the  universal 
lords  of  this  darkness, "■  against 
spiritual  [power  s]  of  wickedness 

13  in  the  heavenHes.  For  this  reason 
take '  [to  you]  the  panoply  of  God, 
that  ye  may  be  able  to  withstand 
in  the  evil  day,  and,  having «  ac- 
complished all   things,  to  stand. 

1*  Stand  therefore,  having  girt  about 
your  loins  with  truth,  and  having 
put  on  the  breastplate  of  righteous- 
ly ness,  and  shod  your  feet  with  [the] 
preparation  of  the  glad  tidings  of 
1^  peace  :  besides'' all  [these]  having 
taken  the  shield  of  faith  with  which 
ye    will    be    able  to   quench  all 
the  inflamed""  darts  of  the  wicked 
17  one.     Have"  also  the  helmet  of 
salvation,   and  the  sword  of  the 
1^  Spirit  which  is  God's  word  ;  pray- 


"•  T.  R.  reads  '  the  darkness    of  this 
world.' 
»  Or '  powers.' 

*  avaXd^ere,  avaXajSofTe?.  The  sense  is 
'taking  up  ;'  so  used  for  arms  or  clothes 
to  put  them  on  ;  hence  also  used  for 
taking  a  person  with  you. 

"  It  maybe  translated  'having  over- 
come all  things'  in  the  same  sense. 
'Carry  through,  and  put  in  execution 
all  purposed  and  called  for,  in  spite  of 
opposition.' 


ing  at  all  seasons,  with  all  prayer 
and  supplication  in  [the]  Spirit, 
and  watching  unto  this  very  thing 
with  all  perseverance  and  suppli- 

19  cation  for  all  saints  ;  and  for  me 
in  order  that  utterance  may  be 
given  to  me  in  [the]  opening  of 
my  mouth  to  make  known  with 
boldness    the    mystery     of    the 

■^0  glad  tidings,  for  which  I  am  an 
ambassador  [bound]  with  a  chain, 
that  I  may  be  bold  in  it  as  I  ought 
to  speak. 

-1  But  in  order  that  ye  also  may 
know  what  concerns  me,  how  I 
am  getting  on,y  Tychicus,  the 
beloved  brother  and  faithful 
minister^  in  [the]  Lord,  shall  make 

22  all  things  known  to  you ;  whom  I 
have  sent  to  you  for  this  very 
thing,  that  ye  may  know  of  our 
affairs  and  that  he  may  encourage 
your  hearts. 

23  Peace  to  the  brethren,  and  love 
with  faith,  from  God  [the]  Father 

2^  and  Lord  Jesus  Christ.  Grace 
with  all  them  that  love  our  Lord 
Jesus  Christ  in  incorruption.* 


^  Some  read  '  in  all  things.' 

"  Or  '  burning :'  such  darts  with  burn- 
ing stuff  at  the  end  were  in  use. 

*  Se^acrOe,  'receive.'  It  is  not  as  active 
an  assumption  of  the  helmet  of  salvation. 
Perhaps  there  is  instruction  in  this. 

y  Trpacro-o)  seems  to  express  doing  and 
state.    See  Kypke. 

^  Or  servant,  Stajcovo?,  one  that  minis- 
tered to  Paul  as  to  the  Lord. 

a  T.R.  adds 'Amen,' 


EPISTLE       TO      THE 

PHILIPPIANS. 


PAUL  and  Timotheus,  bondsmen 
of  Jesus  Christ,  to  all  the  saints 
in  Christ  Jesus  who  are  in 
Philippi,  with  [the]  overseers  and 

2  ministers ;  *  grace  to  you,  and 
peace  from  God  our  Father  and 
[the]  Lord  Jesus  Christ. 

3  I  thank  my  God  for  my  whole 

4  remembrance  of  you,  constantly 
in  my  every  suppUcation,"*  making 
the  supplication  for  you  all  with 

5  joy,  because  of  your  fellowship 
with  the  gospel,  from  the  first  day 

^  until  now  ;  having  confidence  of 
this  very  thing,  that  he  who  has 
begun  in  you  a  good  work  will 
complete  it  unto  Jesus    Christ's 

7  day  :  as  it  is  righteous  <=  for  me  to 
think  this  as  to  you  all,  because 
ye  have  me  in  your  hearts,  and 
that  both  in  my  bonds  and  in  the 
defence  and  confirmation  of  the 
glad  tidings  ye  are  all  participa- 

8  tors  in  my  grace.  For  God  is  my 
witness  how  I  long  after  you  aU 
in  [the]  bowels  of  Christ  Jesus.'^ 

®  And  this  I  pray,  that  your  love 
may  abound  ^  yet  more  and  more 
in  full  knowledge  and  all  intelli- 


»  Or  deacons.  See  note  on  Romans 
xvi.  1. 

b  It  may  be  read  '  every  supplication 
for  you  all :'  so  some ;  but  I  think  not  so 
rightly. 

<:  Or  perhaps  '  I  feel  it  righteous.'  It 
may  be  said  'it  is  right.'    See  Eph.  vi.  1. 

^  T.  R.  reads  '  Jesus  Christ.' 

«  It  is  a  question  how  far  the  abound- 
ing  applies  to  the  love  itself;  or,  sup- 
posing the  love,  that  it  should  grow  in 
these  qualities.  This,  I  think,  is  deter- 
mined to  be  the  latter  by  Eph.  i.  8.  It 
means  '  grow  in  these,'  yet  love  would 


^0  gence,  that  ye  may  judge  of  and 
approve  the  things  that  are  more 
excellent,  in  order  that  ye  may 
be  pure  and  without  offence  for 

11  Christ's  day,  being  complete  as 
regards  the  fruit  f  of  righteousness, 
which  [isj  by  Jesus  Christ,  to 
God's  glory  and  praise. 

12  But  I  would  have  you  know, 
brethren,  that  the  circumstances 
in  which  I  am  have  turned  out 
rather  to  the  furtherance  of  the 

13  glad  tidings,  so  that  my  bonds 
have  become  manifest  [as  being] 
in  Christ  If  in  all  the  prsetorium 

1*  and^*  to  all  others  ;  and  that  the 
most  of  the  brethren,  trusting  in» 
[the]  Lord  through  my  bonds, 
dare  more  abundantly  to  speak 

1^  the  word ''  fearlessly.  Some  indeed 
also  for  envy  and  strife,  but  some 
also  for   good  will,    preach   the 

IS  Christ.  These  indeed  out  of  love, 
knowing  that  I  am  set  for  the  de- 

17  fence  of  the  glad  tidings ;  but 
those  out  of  contention,  announce 
the  Christ,  not  purely,  supposing 
to    arouse'    tribulation    for    my 

18  bonds.""    What  is  it  then  ?  at  any 


grow  in  them.  Hence,  I  put  '  may 
abound '  after  love ;  if  the  former,  it 
Avould  be  better  before  'in.' 

^  T.  R.  reads  *  fruits [are].' 

ef  I  apprehend  '  manifested  to  be  be- 
cause of  Christ,'  not  to  be  those  of  a 
malefactor. 

•^  Or  '  in  all  other  [places].' 

'  Or  'trusting  through  [the]  Lord  in 
my  bonds.' 

"  Some  add  *  of  God.' 

'   eyeipeiv.     T.  R.  reads  eiri4>epeiv. 

"  T.  R.  transposes  verses  16  aond  17. 


PHILIPPIANS  I,  II. 


rate,  in  every  way,  whether  in 
pretext  or  in  truth,  Christ  is 
announced  ;  and  in  this  I  rejoice, 
18  yea,  also  I  will  rejoice  :  for  I  know 
that  this  shall  turn  out  for  me  to 
salvation,  through  your  suppli- 
cation and   [the]    supply  of  the 

20  Spirit  of  Jesus  Christ :  according 
to  my  earnest"  expectation  and 
hope,  that  in  nothing  I  shall  be 
ashamed,  but  in  all  boldness,  as 
always,  now  also  Christ  shall  be 
magnified  in  my  body  whether  by 

21  life  or  by  death.  For  for  me  to 
live  [is]  Christ,  and  to  die  gain ; 

22  but  if  to  live  in  flesh  [is  my  lot], 
this  is  for  me  worth"  the  while : 
and  what  I  shall  choose  I  cannot 

23  tell.  ButP  I  am  pressed  by  both, 
having  the  desire  for  departure 
and  being  with  Christ,  for  [it  is] 

24  very  much  better,  but  remaining 
in  the  flesh   [is]  more  necessary 

25  for  your  sakes  ;  and  having  con- 
fidence of  this,  I  know  that  I  shall 
remain  and  abide  along  with  you 
all,  for  your  progress  and  joy  ini 

26  faith ;  that  your  boasting  may 
abound  in  Christ  Jesus  through 
me   by  my   presence   again  with 

27  you.  Only  conduct  yourselves 
worthily  of  the  glad  tidings  of 


n  Or  '  constant.'  See  Kon?..  viii.  19  and 
Fritsche  :  but  'earnest'  gives  this  idea 
here  :  '  the  constant  looking  out  that  it 
should  be  so.' 

o  Or  '  fruit  of  labour.' 

p  T.R. reads 'for.' 

q  Literally  'of.'  'Progress  and  joy' 
go  together,  not  progi'ess,  and  joy  in 
faith.' 

^  That  is,  the  faith  of  the  gospel  being 
in  conflict,  they  identified  themselves 
with  it,  and  entered  into  the  struggle, 
striving  in  favour  of  it.' 

s  On  the  whole  this  seems  the  best 
reading,  but  T.  R.is  supported  by  many 
authorities.  Some  read  'to  us.'  The 
text  is  vfjiiiiv.    T.  R.  vfjitv.    Others  r]fj.li'. 


the  Christ,  in  order  that  whether 
coming  and  seeing  you,  or  absent, 
I  may  hear  of  what  concerns  you, 
that  ye  stand  firm  in  one  spirit, 
with  one  soul,  labouring  together 
in""   the    same   conflict   with  the 

28  faith  of  the  glad  tidings  ;  and  not 
frightened  in  anything  by  the 
opposers,  which  is  to  them  a 
demonstration  of  destruction,  but 
of  your^  salvation,  and  that  from 

29  God ;  because  to  you  has  been 
given,'  as  regards  Christ,  not  only 
the    believing    on    him    but    the 

30  suffering  for  him  also,  having  the 
same  conflict  which  ye  have  seen 
in  me,  and  now  hear  of  in  me. 

II.  If  then  [there  be]  any  comfort' 
in  Christ,  if  any  consolation  of 
love,  if  any  fellowship  of  [the] 
Spirit,  if  any  bowels  and  compas- 

2  sions,  fulfil  my  joy,  that"^  ye  may 
think  the  same  thing,  having  the 
same  love,  joined  in  soul,  thinking 

3  one  thing;  [let]  nothing^  [be] 
in  the  spirit  of  strife  or  vain 
glory,  but,  in  lowliness  of  mind, 
each  esteeming  the  other  as  more 

*  excellent  than  themselves  ;  re- 
garding not  each  his  own  [quali- 
ties],5^  but  each  those  of  others 

5  also.      For  let  this  mind  be  in 


t  Or '  in  behalf  of  Christ,'  the  sentence 
being  broken  in  upon  and  resumed. 

*■  I  do  not  think  irapaKATjo-i?  is  exhorta- 
tion here.  That  misses  the  whole  mind 
of  the  apostle  :  -rrapaKkqaL?  is  encourage- 
ment, by  word  or  any  way,  and  so  comfort. 
Here  the  apostle  beautifully  alludes  to 
what  he  felt  by  their  sending  supply  to 
him  from  so  far ;  and  adds,  if  you  want 
me  to  be  fully  happy,  be  at  one  among 
yourselves. 

"' '  That '  depends  on  an  understood 
exhortation. 

^  Or  '  nothing '  may  be  in  sense  joined 
with  '  thinking,'  which  precedes,  leaving 
out  'let,'  'be.' 

y  Or  '  advantages.' 


PHILIPPIANS  n. 


you''-  which  [was]  also  in  Christ 

^  Jesus ;    who,    subsisting    in  the 

form  of  God,  did  not  esteem  it^ 

an  object  of  rapine  to  be  on  an 

7  equality  with  God ;  *>  but  emptied 
himself,  taking  a  bondsman's  fotm, 
taking  his  place  <=  in  [the]  likeness 

8  of  men ;  and  having  been  found 
in  figure  as  a  man,  humbled 
himself,  becoming  obedient  even 
unto  death,  and  [that  the]  death 

9  of  [the]  cross.  Wherefore  also 
God  highly  d  exalted  him,  and 
granted  him  a*^  name,  that  which 

^*^  is  above  every  name,  that  at  the 
name  of  Jesus  every  knee  should 
bow,    of    heavenly    and    earthly 

^^  and  infernal  [beings],  and  every 
tongue  confess  that  Jesus  Christ 
[is]  Lord  to  God  [the]  Father's 
glory. 

^■^  So  that,  my  beloved,  even  as  ye 
•have  always  obeyed,  not  as  in 
my  presence  only,  but  now  much 
rather  in  my  absence,  work  out  ^ 
your  own  salvation  with  fear  and 

13  trembling,  for  it  is  God  who  works  s 
in  you  both  the  willing  and  the 
working  &  according  to  [his]  good 

1*  pleasure.  Do  all  things  without 
murmurings  and  reasonings,  that 

15  ye  may  be  harmless  and  simple, 
irreproachable  children  of  God  ^  in 
the  midst  of  a  crooked  and  per- 
verted generation ;  among  whom 
ye  appear  as  lights'  in  [the]  world, 

*  Or  perhaps  '  be  found  amongst  you.' 

»  Or  simply  'rapine.' 

b  I  have  no  doubt  all  this  is  contrast 
with  the  first  Adam. 

=  '  Being  made '  is  wrong;  it  is  becom- 
ing, yei'o/xevos,  what  he  was  not  before. 

d  Or  '  has  highly and  given.' 

e  Or  'the  [or  that]  name  wMch  is,' 
&C. :  TO  ovofta  to  vvip,  with  s,  A,  B,  C. 
D  and  Porph.  with  others  omit  to. 

'  Karapyd^ui, '  to  work  out  into  result.' 

K  erfpYe'co,' internal  operation  of  power,' 


18  holding  forth  [the]  word  of  life, 
so  as  to  be  a  boast  for  me  in 
Christ's  day,  that  I  have  not  run 

17  in  vain  nor  laboured  in  vjjin.J  But 
if  also  I  am  poured  out  as  a 
libation  on  the  sacrifice  and  minis- 
tration of  your  faith,  I  rejoice,  and 
rejoice  in  common  with   you  aU. 

1^  In  like  manner  do  ye  also  rejoice, 

I''  and  rejoice  with  me.  But  I  hope 
in  [the]  Lord  Jesus  to  send  Timo- 
theus  to  you  shortly,  that  I  also 
may  be  refreshed,  knowing  how 

20  ye  get  on.  For  I  have  no  one 
like-minded  who  will  care  with 
genuine  feeling  how  ye  get  on. 

-1  For  all  seek  their  own  things,  not 
the  things  of  Jesus  Christ. 

^■•^  But  ye  know  the  proof  of  him, 
that,  as  a  child  a  father,  he  has 
served  with  me  in  the  work  of 

23  the  glad  tidings.  Him  therefore  I 
hope  to  send  immediately,  as  soon 
as  I  shall  see  how  it  goes  with 

-*  me  :  but  I  trust  in  [the]  Lord  that 
I  myself  also    shall  soon  come ; 

-•^  but  I  have  thought  it  necessary 
to  send  to  you  Epaphroditus,  my 
brother  and  fellow-workman  and 
fellow-soldier,  but  your  messenger 

20  and  minister  to  my  need,  since  he 
had  a  longing  desire  after  you  all, 
and  was  distressed  because  ye  had 

27  heard  that  he  was  sick  ;  for  he  was 
also  sick  close  ^  to  death,  but  God 
had  mercy  on  him,  and  not  indeed 

though  seen  in  results.  I  add  the  note 
lest  the  word  in  verse  12  should  be  sup- 
posed to  be  the  same  from  the  English. 

b  Deut.  xxxii.  5,  LXX. 

'  <^aii'e<rfle, 'appear;' used  in  the  middle 
voice  for  rising  or  appearing  of  the  hea- 
venly bodies;  so  here,  (^ojo-T>)pe?. 

J  This  is  the  other  alternative  from 
'coming  and  finding  them  walking  well/ 
as  he  had  said. 

''  'Almost  the  same  as  dead,'  'all  as 
one,'  or  'in  like  manner  to;'  the  same 


PHILIPPIANS  II,  III. 


on  him  alone,  but  also  on  me,  that 
I   might   not   have   sorrow  upon 

28  sorrow.  I  have  sent  him  therefore 
the  more  dilig-ently,  that  seeing 
him  ye  might  again  rejoice,^  and 
that  I  might  be  the  less  sorrowful. 

29  Receive  him  therefore  in  [the] 
Lord  with  all  joy,  and  hold  such 

30  in  honour ;  because  for  the  sake 
of  the  work™  he  drew  near  even  to 
death,  venturing"  his  life  that  he 
might  fill  up  what  lacked  in  your 
ministration  toward  me. 

III.  For  the  rest,  my  brethren, 
rejoice  in  [the]  Lord  :  to  write  the 
same  things  to  you,  to  me  [is]  not 

2  irksome,  and  for  you  safe.  See  to 
dogs,  see  to  evil  workmen,  see  to 

3  the  concision.  For  we  are  the 
circumcision,  who  worship  by  [the] 
Spirit  of  God,o  and  boast  in  Christ 
Jesus,  and  do  not  trust  in  flesh. 

^  Though  I  have  [my]  trust  even  in 
flesh  ;  if  any  other  think  to  trust  in 

5  flesh,  I  rather  :  as  to  circumcision, 
[I  received  it]  the  eighth  day  ;  of 
[the]  race  of  Israel,  of  [the]  tribe 
of  Benjamin,  Hebrew  of  Hebrews  ; 

•5  as  to  [the]  law,  a  Pharisee  ;  as 
to   zeal,   persecuting   the   assem- 

word  as  in  Heb.  ii.  14,  translated.  Autho- 
rized Version,  '  likewise.'  It  is  '  like ' 
too,  but  used  as  Ave  use  '  like,'  '  a 
like  number,'  that  is,  the  same.  In  Heb. 
the  object  is  not  the  essential  same- 
ness (that  is  expressed  by  ^te'Tecrxe  r^v 
airtov),  but  the  similarity  or  sameness 
of  the  form  and  manner. 
1  '  Seeing  him  again  ye  might  rejoice.' 
™  Many  add  '  of  Christ ;'  others  '  of  the 
Lord ;'  some  '  of  God,'  evidencing  an  ad- 
dition. C  has  none. 
°  T.  R.  reads  'not  consulting.' 
o  T.  R.  reads  '  God  in  Spirit.'  The 
reading  was  in  question  as  early  as 
Ambrose  and  Augustine.  Augustine 
reads  both.  Ambrose,  till  the  Benedic- 
tine edition,  was  given  as  reading  0ea>, 
'serving  God  the  Spirit.'  They  give 
©eov, '  serving  the  Spirit  of  God.'    The 


bly ;   as   to  righteousness   which 
[is]   in   [the]   law,  found   blame- 

7  less  ;  but  what  things  were  to  me 
gain  these  I  counted,  on  account 

8  of  Christ,  loss.  But  surely  I 
count  also  all  things  to  be  loss  on 
account  of  the  excellency  of  the 
knowledge  of  Christ  Jesus  my 
Lord,  on  account  of  whom  I  have 
suffered  the  loss  of  all  and  count 
them  to  be  filth,  that  I  may  gain 

9  Christ ;  p  and  that  I  may  be  found 
in  him,  not  having  my  righteous- 
ness, which  [would  be]  on  the 
principle  of  law,  but  that  which 
is  by  faith  of  Christ,  the  righteous- 
ness  [which  is]    of  God  through 

10  faith,  to  know  him  and  the  power 
of  his  resurrection,  and  the 
fellowship  of  his  sufferings,  being 

11  conformed  to  his  death,  if  any 
way  I  arrive  at  the  resurrection  i 

12  from  among  [the]  dead.  Not  that  I 
have  already  obtained  [the  prize], 
or  am  already  perfected ;  but  I 
pursue,  if  also  I  may  get  posses- 
sion [of  it],  seeing  that  also'  I 
have  been  taken  possession  of  by 

13  Christ  Jesus. s  Brethren,  I  do  not 
count  to  have  got  possession  my- 

diplomatic  evidence  is  in  favour  of  ©eou, 
'  who  worship  by  the  Spirit  of  God ;'  but 
I  do  not  feel  assured  of  its  correctness. 
Cod.  Sin.  ha.s  0eov;  but  after  all  Cod. 
Sin.  is  only  an  Alexandrian  witness  of 
the  completest  kind.  But  it  is  anything 
but  a  correct  MS.  In  Rev.  it  is  very  in- 
correct indeed.  D.  and  Porph.  (in  Tisch. 
M.  I.)  read  0e<p. 

p  Or  '  have  Christ  for  my  gain.' 

■]  efavacrracnv. 

■■  I  judge  e(^'  (3  to  be  the  condition  in 
virtue  of  which  he  expected  the  result, 
as  in  Rom.  v.  12,  so  translated.  Autho- 
rized Version :  others  translate  here  '  for 
which,'  as  Authorized  Version  'where- 
unto.'  It  is  not  'I  also.'  'He  would  get 
possession ;'  but '  also  he  had  been  taken 
possession  of.' 

3  Many  copies  leave  out '  Jesus.' 


PHILIPPIANS  III,  IV. 


self ;  but  one  thing — forgetting  the 
things  behind,  and  stretching  out 

1*  to  the  things  before,  I  pursue, 
[looking]  towards  [the]  goal,  for 
the  prize  of  the  caUing  on  high  of 

15  God  in  Christ  Jesus.  As  many 
therefore  as  [are]  perfect,  let  us  be 
thus  minded ;  and  if  ye  are  any 
otherwise  minded,  this  also  God 

IS  shall  reveal  to  you.  But  whereto 
we  have  attained,  [let  us]  walk 

17  in  the  same  steps.'  Be  imitators 
[all]  together  of  me,  brethren,  and 
fix  your  eyes  on  those  walking 
thus  as  you  have  us  for  a  model : 

18  for  many  walk  of  whom  I  have 
told  you  often,  and  now  tell  you 
even  weeping,  that  they  [are]  the 
enemies  of  the  cross   of  Christ : 

19  whose  end  [is]  destruction,  whose 
God  [is]  the  belly,  and  [their] 
glory  in  their  shame,  who  mind 

20  earthly  things  :  for  our  common- 
wealth has  its  existence  in  [the] 
heavens,  from  which  also  we  await 
the  Lord  Jesus  Christ  [as]  Saviour, 

21  who  shall  transform  our  body  of 
humiliation  into  conformity  to  his 
body  of  glory,  according  to  the 
working  of  [the]  power  which  he 
has  even  to  subdue  all  things  to 
himseK. 

IV.  So  that,  my  brethren  beloved 
and  longed  for,  my  joy  and  crown, 
thus    stand  fast  in   [the]    Lord, 

2  beloved.     I  exhort  Euodia,   and 

*  T.  R.  reads  'let  us  walk  by  the  same 
rule,  and  be  of  the  same  mind.'  A  cor- 
rector of  s,  and  Porph.  and  the  old  Latin 
read  as  in  T.  R. 

"  T.  R.  reads  '  and '  for  '  yea.' 

»  Or 'those  [women]  who.'  The  read- 
ing in  text  refers  '  them '  to  Euodia  and 
Syntyche ;  '  those  women  who '  refers  to 
any  fellow-helpers. 

"  atTii'es,  who  are  such  as  have. 

»  Or  'moderation/  not  insisting  on 
right, '  mildness.' 


exhort  Syntyche,  to  be  of  the  same 
3  mind  in  [the]  Lord.  Yea,"  I  ask 
thee  also,  true  yokefellow,  assist 
them,vwho^  have  contended  along 
with  me  in  the  glad  tidings,  with 
Clement  also,  and  my  other  fellow- 
labourers,  whose  names  [are]  in 
[the]  book  of  life. 
^      Eejoice  in  [the]  Lord  always  : 

5  again,  I  will  say.  Rejoice.  Let 
your  gentleness^  be  known  of  all 

6  men.  The  Lord  [is]  near.  Be 
careful  about  nothing;  but  in 
everything,  by  prayer  and  sup- 
plication with  thanksgiving,  let 
your  requests  be  made  known  toy 

7  God ;  and  the  peace  of  God,  which 
surpasses  every  understanding, 
shall  guard  your  hearts  and  your 

8  thoughts  by  Christ  Jesus.  For  the 
rest,  brethren,  whatsoever  things 
[are]  true,  whatsoever  things  [are] 
noble,^  whatsoever  things  [are] 
just,  whatsoever  things  [are]  pure, 
whatsoever  things  [are]  amiable, 
whatsoever  things  [are]  of  good 
report;  if  [there  be]  any  virtue 
and  if  [there  be]  any  praise,  think 

^  on  these  things.  ^Miat  ye  have 
both  learned,  and  received,  and 
heard,  and  seen  in  me,  these  things 
do  ;  and  the  God  of  peace  shall  be 

10  with  you.  But  I  rejoiced  in  [the] 
Lord  greatly,  that  now  however 
at  length  ye  have  revived  your 
thinking  of  me,  though  Surely"  ye 


y  Trpbs  rov  ®e6v :  'before,'  'towards.' 
They  were  to  address  their  requests  to 
him. 

'^  Or '  venerable.' 

^  e(f)'  <L  1  have  translated  'though 
surely'  as  being  the  sense.  It  is  still 
the  conditional  dative  after  ewC  as  pre- 
viously, and  in  Rom.  v.  12,  as  in  French, 
lien  eiitenda  que.  It  qualifies  the  appa- 
rent reproach  of  the  apostle  that  they 
had  revived  their  thinking  of  him  :  '  I 
say  that  ye  have  begun  again,  but  I  do 


PHILIPPIANS  IV. 


did  also  think  [of  me],  but  lacked 

11  opportunity.  Not  that  I  speak  as 
regards  privation,  for  as  to  me  I 
have  learnt  in  those  circumstances 
in  which  I  am  to  be  satisfied  in 

12  myself.  I  know  both  how  to  be 
abased  and  I  know  how  to  abound. 
In  everything  and  in  all  things  I 
am  initiated  both  to  be  full  and 
to  be  hungry,  both  to  abound  and 

1'  to  suffer  privation.  I  have  strength 
for  all  things  in  him**  that  gives 

1*  me  power.  But  ye  have  done  well 
in  taking  part  in   my  aflQiction. 

15  And  know  also  ye,  O  PhiKppians, 
that  in  [the]  beginning  of  the  gos- 
pel,when  I  came  "^  out  of  Macedonia, 
no  assembly  communicated  [any- 
thing] to  me  in  [the]  way  of  giving 

18  and  receiving  save  ye  alone  ;  for'^ 
also    in   Thessalonica    once    and 


not  mean  ye  did  not  think  of  me,  only 
ye  had  no  good  occasion  to  shew  it.' 

b  T.  R.  reads  '  in  Christ.' 

c  Or  '  had  come  out  of  Macedonia.' 

d  Or  '  that.' 

e  In  Greek  there  is  an  emphatic  article, 
'  the  glory,'  the  due  divine  glory,  which 


even  twice  ye  sent  to  me  for  my 

17  need.  Not  that  I  seek  gift,  but 
I  seek   fruit  abounding  to   your 

IS  account.  But  I  have  all  things  in 
full  supply  and  abound  ;  I  am  full, 
having  received  of  Epaphroditus 
the  tilings  [sent]  from  you,  an 
odour  of  sweet  savour,  an  accept- 
able sacrifice,  agreeable  to  God. 

^9  But  my  God  shall  abundantly 
supply  all  your  need  according  to 
his  riches  in  glory  in  Christ  Jesus. 

20  But  to  our  God  and  Father  [be] « 
glory  to  the  ages  of  ages.  Amen. 

-1  Salute  every  saint  in  Christ 
Jesus.     The  brethren  who   [are] 

22  with  me  salute  you.  All  the  saints 
salute  you,  and   specially   those 

23  of  the  household  of  Caesar.  The 
grace  of  the  Lord  Jesus  Christ 
[be]  with'  your  spirit.    Amen. 

cannot  be  given  in  English.  If  'the 
glory'  were  said,  it  would  in  English 
rather  mean  the  glory  of  that  of  which 
he  had  been  speaking. 

f  T.  R.  reads '  our  Lord,'  and  •  with  you 
all.' 


EPISTLE       TO       THE 

COLOSSIANS. 


PAUL,  apostle  of  Christ  Jesus, s 
by  God's  wiU,  and  Timotheus  the 

2  brother,  to  the  holy  and  faithful 
brethren  in  Christ  which  are  in 
Colasse.^  Grace  to  you  and  peace 
from  God  our  Father  pand  Lord 
Jesus  Christ.] 

3  We  give  thanks  to  the  God  andi* 


e  T.  R.,  with  many  copies,  reads '  Jesus 
Christ.' 

^  T.  R.  reads  '  Colosse.' 

>  The  words  '  and  Lord  Jesus  Christ,' 
are  doubtful. 

^  Some  omit  'and.'    In  this  case  in 


Father  of  our  Lord  Jesus  Christ 
continually   [when]'   praying  for 

^  you,  having  heard  of  your  faith  in 
Christ  Jesus,  and  the  love  which 
[ye  have]  towards  all  the  saints, 

5  on  account  of  the  hope  which  [is] 
laid  up  for  you  in  the  heavens  ;  of 
which  ye  heard  before  in  the  word 


English  we  must  read '  God  [the]  Father.' 
Some  have  'the.'  See  chap.  iii.  17.  B 
has  Tw  060)  naTpC  in  both. 

'  Or  'Christ,  continually  praying  for 
you.'  Verse  9  proves  this  very  probably 
to  be  the  true  sense. 


COLOSSIANS  I. 


of  the  trutli  of  the  glad  tidings, 
^  which  are  come  to  you  as  [they 
are]  in  all  the  world,  and  are 
producing  fruit  and  growing,™ 
even  as  also  among  you,  from 
the  day  ye  heard  and  knew  in- 
deed the  grace  of  God  in  truth  : 

7  even  as  ye  learned "  from  Epa- 
phras  our  beloved  fellow  bonds- 
man, who  is  a  faithful  minister " 

8  of  Christ  for  you,  who  has  also 
manifested  to  us  your  love  in  [the] 
Spirit. 

8  For  this  reason  we  also,  from 
the  day  we  heard  of  [your  faith 
and  loveP],  do  not  cease  praying 
and  asking  for  you,  to  the  end 
that  ye  may  be  filled  with  the  full 
knowledge  of  his  will,  in  all  wisdom 

i**  and  spiritual  understanding,  [so 
as]  to  walk  worthily  of  the  Lord 
unto  all  well  pleasing,  bearing 
fruit  in  every  good  work,  and 
growing  by  i  the  true  '  knowledge 

1^  of  God ;  strengthened  with  all 
power  according  to  the  might  of 
his  glory  unto  all  endurance  and 

12  longsuffering  with  joy ;  giving 
thanks  to  the  Father,  who  has 
made  us  fit  for  sharing  the  portion 

13  of  the  saints  in  light,  who  has 
delivered  us  from  the  authority  of 
darkness,  and  translated  [us]  into 
the  kingdom  of  the   Son  of  his 

1*  love  :  in  whom  we  have  redemp- 


"^  T.  R.  omits  '  and  growing.' 
»  T.  R.  adds  '  also.' 

0  Or  '  servant,'  SiaKoyo^. 

p  See  verse  4  for  the  words  inserted  in 
brackets. 

1  T.  R.  reads  '  into.' 

'  Or  '  full,'  eniyfiiiO'i^, 

'  T.  R.  adds  '  by  his  blood.' 

*  See  verse  23  for  '  creation.' 

'  fv,  in  the  power  of  whose  person. 
He  was  the  one  whose  intrinsic  power 
characterized  the  creation.  It  exists  as 
bis  creature.    All  things  looked  at  as  a 


1^  tion, « the  forgiveness  of  sins  ;  who 
is   image    of  the    invisible    God, 

18  firstborn  of  all  creation ; '  because 
hy  him  were  created  all  things, 
the  things  in  the  heavens  and  the 
things  upon  the  earth,  the  visible 
and  the  invisible,  whether  thrones 
or  lordships,  or  principalities,  or 
authorities  :  all  things  have  been 
created   by"   him    and    for  him. 

17  And  he-''  is  before  all,  and  all 
things   subsist  together  by  him. 

18  And  he"  is  the  head  of  the  body, 
the  assembly ;  who  is  [the]  begin- 
ning, firstborn  from  among  the 
dead,   that  he''  might  have   the 

1^  first  place  in  aU  things ;  for  in 
him  all  the  fulness  was  pleased  to 
dwell,  and  by"  him  to  reconcile 

20  all  things  to  itself,  having  made 
peace  by  the  blood  of  his  cross — 
by  him,  whether  the  things  on  the 
earth  or  the  things  in  the  heavens. 

21  And  you,  who  once  were  alienated 
and  enemies  in  mind  by  wicked 
works,  yet  now  has  he  reconciled 

■-'-  in  the  body  of  his  flesh  through 
death,  to  present  you  holy  and 
unblamable   and    irreproachable  ^ 

23  before  him,  if  indeed  ye  abide  in 
the"  faith  founded  and  firm,  and 
not  moved  away  from  the  hope  of 
the  glad  tidings,  which  ye  have 
heard,  which  have  been  proclaimed 
in  the  whole  creation"^  which  [is] 


whole  :  *  the  all  things,'  to.  navra. 

"  Sid.  Here  and  verse  19,  the  instru- 
mental power. 

*  aiiTOi;. 

'  aveyK\riTov<;,  'one  against  whom  no 
charge  can  be  brought.' 

»  Or  '  in  faith,'  that  is,  full  assurance 
of  heart  in  the  gospel. 

b  (CTtVi?  is  n  seel  either '  of  the  creation/ 
or  abstractedly '  of  the  creature '  as  such ; 
once  for  '  ordinance,'  1  Peter  ii.  13.  Thus, 
in  verse  15,  it  is  not  each  individual  as 
such :  but  of  everything  called  /ctiVis 


COLOSSIANS  I,  II. 


under  heaven,  of  whicli  I  Paul 
became  minister. 

2*  Now,"^  I  rejoice  in"^  sufferings 
for  you,  and  I  fill  up  «  that  which 
is  behind  of  the  tribulations  of 
Christ  in  my  flesh,  for  his  body, 

^•5  which  is  the  assembly  ;  of  which 
Jf  became  minister,  according  to 
the  dispensation  of  God  which  [is] 
given  me  towards  you  to  complete 

26  the  word  of  God,  the  mystery 
which  [has  been]  hidden  from 
ages  and  from  generations,  but 
has  now  been  made  manifest  to 

27  his  saints ;  to  whom  God  would 
make  known  what  are  the  riches 
of  the  glory  of  this  mystery  among 
the  nations,   which  is   Christ   in 

28  you  the  hope  of  glory  :  whom 
we  announce,  admonishing  every 
man,  and  teaching  every  man,  in 
aU  wisdom,  to  the  end  that  we 
may  present  every  man  perfect  in 

29  Christ.^  Whereunto  also  I  toil, 
combating  according  to  his  work- 
ing, which  works  in  me  in  power. 

n.  For  I  would  have  you  know 
what  combat  I  have  for  you,  and 
those  in  Laodicea,  and  as  many 
as  have  not  seen  my  face  in  flesh ; 
2  to  the  end  that  their  hearts  may 
be  encouraged,  being  united  to- 
gether in  love,  and  unto  all  riches 
of  the  fuU  assurance  of  under- 
standing, to  [the]  full  knowledge 

in  its  natare  (compare  Heb.  ix.  11). 
•  Creature '  iudividually  is  KTiV/aa. 

<=  He  had  previously  become  (ver.  23)  : 
he  was  now  ia  prison,  but  rejoicing  in 
suffering. 

<i  T.  R.  reads  '  my  sufferings.' 

e  avravanK-qpui,  avrC  tO  what  lacked  as 
yet ;  not,  in  his  turn,  as  a  person,  in 
what  is  yet  lacking.  Meyer,  m  toco,  or, 
for  the  English  reader,  Alford  or  ElUcott. 

f  '  I'  is  emphatic. 

e  T.  R.  adds  '  Jesus.' 

^  T.  R.  adds  '  and  of  the  Father  and  of 
Christ.' 


3  of  the  mystery  of  God  ; ''  in  wliich 
are  hid  all  the  treasures  of  wisdom 

^  and  of  knowledge.  And  I  say  this 
to  the  end  that  no  one  may  delude 

5  you  by  persuasive  speech.  For  if 
indeed  in  the  flesh  I  am  absent, 
yet  I  am  with  you  in  spirit, 
rejoicing  and  seeing  your  order, 
and  the  firmness  of  your  faith  in 

6  Christ.  As  therefore  ye  have  re- 
ceived the  Christ,  Jesus  the  Lord, 

7  walk  in  him,  rooted  and  built 
up  in  him,  and  assured'  in  the 
faith,  even  as  ye  have  been  taught, 
abounding    in    it    with     thanks- 

s  giving.  See  that  there  be  no  one 
who  shaU  lead  you^  away  as  a 
prey  through  philosophy  and  vain 
deceit,  according  to  the  teaching 
of  men,  according  to  the  elements 
of  the  world,  and  not  according 

9  to  Christ.  For  in  him  dwells  all 
the  fulness  of  the  Godhead  bodily; 

i**  and  ye  are  complete'  in  him,  who 
is  the  head  of  all  principality  and 

11  authority,  in  whom  also  ye  have 
been  circumcised  with  circumci- 
sion not  done  by  hand,  in  the 
putting  off  of  the  body'"  of  the 
flesh,  in  the  circumcision  of  the 

1-  Christ;  buried  with  him  in  baptism, 
in  which"  ye  have  been  also  raised 
with  [him]  through  faith  of  the 
working  of  God  who  raised  him 

13  from  among  the  dead.     And  you, 


'  Or  '  confirmed.' 

''  '  You'  is  emphatically  put ;  but  the 
verb  '  be'  is  in  the  future,  implying  pre- 
sent danger  more  than  possibility. 

1  Or '  filled  full,'  referring  to  all  fulness 
being  in  him.  The  fulness  or  complete- 
ness of  the  Godhead  is  in  Christ,  as  to- 
wards us  ;  and  we,  as  towards  God,  are 
complete  in  him.  Note  here  Godhead 
is  QiOTT}?,  not  ©etorr;; — Godhead  in  the 
absolute  sense,  not  merely  divine  in 
character. 

>"  T.  R.  adds  '  of  the  sins.' 

"  Or  '  in  whom.' 


COLOSSIANS  II. 


being-  dead  in  offences  and  in  the 
uncircumcision  of  your  flesh,  he 
has  quickened  tog-ether  with  him, 
having  forgiven  us  all  the  offences ; 
1*  having  effaced <•  the  handwriting? 
in  ordinances  which  [stood  out] 
against  us,  which  was  contrary  to 
us,  he  has  taken  it  also  out  of  the 
way,  having  nailed  it  to  the  cross  ; 

15  and  having  spoiled  i  principalities 
and  authorities,  made  a  show  of 
them  publicly,  leading  them  in 
triumph  by  it.^ 

16  Let  none  therefore  judge  you  in 
meat  or  in  drink,  or  in  matter  of 

17  feast  or  new  moon,  or  sabbaths, 
which  are  a  shadow  of  things  to 
come  ;  but  the  body  [is]  of  Christ. 

18  Let  no  one  fraudulently  deprive 
you  of  your  prize,  doing  his  own 
will '  in  humility  and  worship  of  an- 


o  Used  for  annulling  a  decree  or  law. 

p  Handwriting,  obligation  to  which  a 
man  is  subject  by  his  signature. 

q  This  word  has  raised  questions, 
being  generally  applied  to  things,  gar- 
ments on  oneself,  &c.,  not  on  other  per- 
sons ;  but  there  is  ample  proof,  it  seems, 
of  the  latter  use.  See  Kypke  in  loco.  See 
also  Schleusn.  sub  voce  as  to  middle  voice. 
Hence  I  have  retained  it  in  spite  of 
many  objections  made  to  it.  It  has 
been  suggested  that  it  should  be  trans- 
lated '  having  stripped  hiniself  [for 
combat]  he  made  a  show  of,'  &c  ;  but  I 
am  not  aware  of  a  case  where  the  word 
is  used  without  any  objective  word  after 
it.  So  read,  it  would  apply  to  Christ's 
glory  and  even  life.  Otherwise  it  is 
taken  as  getting  rid  of  the  principalities 
and  powers.  Meyer  takes  it  as  here. 
The  old  Latin  has  exuens,  se,  and  con- 
nects '  principalities'  with  what  follows  : 
'having  despoiled  [unclothed]  himself, 
exposed  principalities,'  &c.  See  Wolfii 
Curse  Phil,  in  loco. 

'  Or '  in.' 

»  Or  '  him.'  In  all  the  preceding  pas- 
sage the  reader  must  remark  that  the 
natural  antecedent  is  God.  If  this  be 
so,  the  force  of  a7r6KSu<ranxei/os  is  evident. 
Ellicott  seeks  to  make  it  Christ  as  God ; 
which,  though  scriptural,  seems  to  me 
very  forced.    Something  might  be  said 


gels,  entering  into  things  which  he 
has  not"  seen,  vainly  puffed  up  by 
10  the  mind  of  his  flesh,  and  not  hold- 
ing fast  the  head,  from  whom  all 
the  body,  ministered  to  and  united 
together  by  the  joints  and  bands, 
increases  with  the  increase  of  God. 

20  If'  ye  have  died  with  Christ 
from  the  elements  of  the  world, 
why  as  [if]  alive  in  [the]  world 
do  ye  subject  yourselves  to  ordi- 

21  nances  ?    Do  not  handle,  do  not 

22  taste,  do  not  touch,  (things  which 
are  all  for  destruction  in  the  using 
[of  them]  :^)  according  to  the 
injunctions  and  teachings  of  men, 

23  (whichhave  indeed  an  appearance^ 
of  wisdom  in  voluntary  worship, 
and  humility,  and  harsh  treatment 
of  the  body,  not  in  a  certain  hon- 
our,)5'  for  satisfaction  of  the  flesh. 


for  God  in  Christ  as  to  its  sense,  for  the 
passage  speaks  of  the  fulness  of  the 
Godhead  in  him.  Alford  takes  it  in 
verse  13  as  God,  yet  a-^KSvcrdixevo^  as 
'  having  divested  himself  of.'  They  do 
not  seem  justified  in  denying  the  active 
sense  to  a7reK:6ucraju.ei/os.  Besides  others, 
also  in  Schleusner,  Wolff  quotes  Hesiod 
for  it. 

t  Some  translate '  wilfully  deprive  you,' 
others  '  desiring  [to  do  so]  by  humility.' 
I  prefer '  doing  his  will  or  pleasure  in,'  &c. 

"  Many  omit  'not'  here,  translating 
e/x^aTevtov '  walking  in,  treading  on  :'  that 
is,  taking  his  stand  on  professed  visions 
of  angels,  s  omits  ;  Porph.  has  mtj.  The 
sense  is  not  affected  really.  If  ju,^  be 
left  out,  the  passage  spe'aks  of  what 
the  visionaries  allege ;  if  in,  it  is  the 
apostle's  own  denial  of  their  having 
really  seen  the  angelic  choirs. 

"  T.R.  adds 'then.' 

"  I  apprehend  this  is  a  term  of  Roman 
law  :  a  class  of  objects,  as  to  the  posses- 
sion of  which  there  were  peculiar  rules. 
Inst.  ii.  Tit.  4.  s.  2.  See  Ulp.  Reg.  Tur. 
xxiv.  27  :  i.  5.  s.  1, 2. 

»  See  Demosth.  in  Kypke.  Both  senses 
there  are  really  the  same.  There  was 
something  to  allege,  something  to  say 
for  it. 

y  I  have  put  the  preceding  clause  in 
parenthesis,  as  shewing  that  the  harsh 


COLOSSIANS  III. 


III.  If  therefore  ye  be  risen  with 
Christ,  seek  the  things  [which  are] 
above,  where  the  Christ  is  sitting 

2  at  [the]  right  hand  of  God  :  have 
your  mind  on  the  things  [that 
are]  above,  not  on  the  things  that 

3  are  on  the  earth  ;  for  ye  have 
died,  and  your  life  is  hid  with  the 

4  Christ  in  God.  When  the  Christ  ap- 
pears who  [is]  our  life,  then  shall 
ye  also  appear  with  [him]  in  glory. 

5  Put  to  death  therefore  your 
members  which  [are]  upon  the 
earth,  fornication,  uncleanness, 
vile  passions,  evil  lust,  and  un- 
bridled desire,^  which  i^  idolatry. 

6  On  account  of  which  things  the 
wrath  of  God  comes  upon  the  sons 

7  of  disobedience.  Among  whom* 
ye  also  once  walked  when  ye  lived 

8  in  these  things.  But  now,  put  off, 
ye  also,  all  [these]  things,  wrath, 
anger,    malice,    blasphemy,    vile 

*  language  out  of  your  mouth.  Do 
not  lie  to  one  another,  having  put 
off  the  old  man  with  his  deeds, 

i<^  and  having  put  on  the  new,'' 
renewed  •=  into  full  knowledge  ac- 
cording to  [the]  image  of  him  that 

11  has  created  him ;  wherein  there  is 
not  Greek  and  Jew,  circumcision 
and  uncircumcision,  barbarian, 
Scythian,  bondsman,  freeman ;  but 


Christ  [is]  everything,**  and  in  all. 

12  Put  on  therefore,  as  [the]  elect 
of  God,  holy  and  beloved,  bowels 
of  compassion,  kindness,  lowliness, 

13  meekness,  longsuffering ;  forbear- 
ing one  another,  and  forgiving 
one  another,^  if  any  should  have  a 
complaint  against  any ;  even  as 
the  Christ  has  forgiven  you,    so 

1"*  also  [do]  ye.  And  to  all  these 
[add]  love,  which  is  the  bond  of 

15  perfectness.  And  let  the  peace  of 
Christ^  preside  in  your  hearts,  to 
which  also  ye  have  been  called  in 
one  body,  and  be  thankful. 

18  Let  the  word  of  the  Christ  dwell 
in  you  richly,  in  all  wisdom  s  teach- 
ing and  admonishing  one  another, 
in  psalms  and  hymns,''  spiritual 
songs,  singing  with  grace  in  your 

17  hearts  to  God.>  And  everything, 
whatever  ye  do  in  word  or  in  deed, 
[do]  all  things  in  [the]  name  of 
[the]  Lord  Jesus,  giving  thanks 
to  Godh  the  Father  by  him. 

IS  Wives,  be  subject  to  [your] J 
husbands,  as  is   fitting  in   [the] 

19  Lord.  Husbands,  love  your  wives, 
and  be  not  bitter  against  them. 

20  Children,  obey  your  parents  in  all 
things,  for  this  is  well-pleasing  in 

21  [the]  Lord.  Fathers,  do  not  vex'' 
your  children,  to  the  end  that  they 


usage  of  the  body,  and  all  the  teaching 
of  the  seducer,  was  for  the  satisfaction 
of  the  flesh ;  '  not  in  a  certain  honour'  is 
what  is  due  to  the  body.  Others  trans- 
late '  not  in  any  honour  to  the  satisfying 
the  flesh' — taking  the  whole  sentence  in 
this  sense. 

»  Or  '  covetousness.' 

a  Or '  wherein.' 

^  veov. 

=  ava/caivou/aevov  :  note  the  change  of 
tense.    Here  the  present. 

^  Literally  '  all  things.' 

e  eavTois 'yourselves.' 

f  T.R.  reads 'God.' 

e  Or  'in  all  wisdom,  teaching  and 
adnaonishing  one  another.'     Chap.  i.  28 


is  referred  to :  Paul  taught  in  all  wis- 
dom. In  them  the  word  was  so  to  dwell. 
But  it  is  a  question  of  spiritual  under- 
standing, not  of  translation,  s  and 
Porph.  (in  Tisch.  M.  I.)  connect  'in  all 
wisdom'  with  'teaching,'  and  go  on  to 
'another:  then 'in  psalms,' thus :  'Let 
the  word  of  the  Christ  dwell  in  you 
richly,  teaching  and  admonishing  one 
another  in  all  wisdom,  in  psalms,'  &c. :  a 
structure  to  which  I  am  in  no  way  in- 
disposed. 

•»  T.R.  adds 'and.' 

»  T. R.  reads  'to  the  Lord.' 

J  T.  R.  adds  '  own.' 

^  Many  read  '  provoke  not  your  chil- 
dren [to  anger].' 


COLOSSIANS  III,  IV. 


22  be  not  disheartened.  Bondsmen, 
obey  in  all  things  your  masters 
according  to  flesh ;  not  with  eye ' 
services,  as  men  pleasers,  but  in 
simplicity   of    heart,   fearing  the 

23  Lord.'"  Whatsoever  "  ye  do,  labour 
at  it  heartily,  as  [doing  it]  to  the 

2*  Lord,  and  not  to  men ;  knowing 
that  of  [the]  Lord  ye  shall  receive 
the  recompense  of  the  inheritance," 

25  ye  serve  the  Lord  Christ.  ForP 
he  that  does  a  wrong  shall  receive 
the  wrong  he  has  done,  and  there 
is  no  respect  of  persons. 

IV .  Masters,  give  to  bondsmen  what 
is  just  and  f  air,knowing  that  ye  also 
have  a  Master  in  [the]  heavens. 

2  Persevere  in  prayer,  watching  in 

3  it  with  thanksgiving  ;  praying  at 
the  same  time  for  us  also,  that  God 
may  open  to  us  a  door  of  the  word 
to  speak  the  mystery  of  Christ,  on 
account  of  which  also  I  am  bound, 

*  to  the  end  that  I  may  make  it 
manifest  as  I  ought  to  speak. 

5  Walk  in  wisdom  towards  those 
without,  redeeming  opportunities. 

6  [Let]  your  word  [be]  always  with 
grace,  seasoned  with  salt,  [so  as] 
to  know  how  ye  ought  to  answer 
each  one. 

7  Tychicus,  the  beloved  brother 
and  faithful  minister  and  fellow- 
bondsman  in  [the]  Lord,  will  make 
known  to  you  all  that  concerns 

*  me  ;  whom  I  have  sent  to  you  for 
this  very  purpose,  that  he  might 
know  your  8tate,i  and  that  he 
might    encourage    your    hearts ; 


'  Many  read  '  eye  service.' 

">  T.R.  reads  'God.' 

"  T.  R.  reads  '  and  whatever.' 

"  T.  K.  adds '  for,'  It  may  be  translated 

'  serve  ye.' 
p  T.  R.  reads  '  but.' 
q  The  reading  is  a  little  uncertain. 

Some  copies  have  'ye  may  know  our;' 


8  with  Onesimus,  the  faithful  and 
beloved  brother,  who  is  [one]  of 
you.  They  shall  make  known  to 
you  everything  here. 

^0  Aristarchus  my  fellow-captive 
salutes  you,  and  Mark,  Barnabas's 
cousin,  concerning  whom  ye  have 

1^  received  orders,  (if  he  come  to 
you,  receive  him,)  and  Jesus 
called  Justus,  who  are  of  the 
circumcision.  These  [are  the]  only 
fellow-workars  for  the  kingdom  of 
God  who""  have  been  a  consolation 

12  to  me.  Epaphras,  who  is  [one] 
of  you,  [the]  bondsman  of  Christ 
Jesus,'*  salutes  you,  always  combat- 
ing earnestly  for  you  in  prayers,  to 
the  end  that  ye  may  stand  perfect 
and  complete  in  all*  [the]  will  of 

13  God.  For  I  bear  him  witness  that 
he  labours^'  much  for  you,  and 
them   in   Laodicea,    and    them  in 

1^  HierapoHs.  Luke,  the  beloved 
physician,  salutes  you,  and  Demas. 

i'5  Salute  the  brethren  in  Laodicea, 
and  Nymphas,  and  the  assembly 

10  which  [is]  in  his  house.  And  when 
the  letter  has  been  read  among 
you,  cause  that  it  be  read  also  in 
the  assembly  of  Laodiceans,  and 
that    ye     also    read    that    from 

17  Laodicea.  And  say  to  Arcliippus, 
Take  heed  to  the  ministry  which 
thou  hast  received  in  [the]  Lord, 

18  to  the  end  that  thou  fulfil  it.  The 
salutation  by  the  hand  of  me, 
Paul.  Remember  my  bonds.  Grace 
[be]  with  you." 


but  I  doubt  not  T.R.  is  right.  So  the 
versions. 

■■  oiTU'ss, '  who  are  such  as  have  been.' 

*  T.  B.  omits  '  Jesus.' 

«  Literally  '  in  every  will  of  God,* 
everything  that  is  such. 

»  "r.  R.  reads  '  has  much  zeal.' 

■^  T.  R.  adds'Ameru' 


FIEST     EPISTLE     TO     THE 

THESSALONIANS. 


PAUL,  and  Sylvanus,  and  Timo- 
theus,  to  the  assembly  of  Thes- 
salonians  in  God  [the]  Father  and 
[the]  Lord  Jesus  Christ.  Grace 
to  you  and  peace.-'' 

2  We  give  thanks  to  God  always 
for  you  all,   making  mention  of 

3  you  at  our  prayers,  remembering 
unceasingly  your  work  of  faith, 
and  labour  of  lore,  and  enduring 
constancy  of  hope  of  our  Lord 
Jesus  Christ,  before  our  God  and 

*  Father  ;  knowing,  brethren  be- 
5  loved  by  God,  your  election.  For 
our  glad  tidings  were  not  with 
jour  in  word  only,  but  also  in 
power,  and  in  [the]  Holy  Ghost, 
and  in  much  assurance ;  even  as 
ye  know  what  we  were  among  you 
^  for  your  sakes  :  and  ye  became 
our  imitators  and  of  the  Lord, 
having  accepted  the  word  in  much 
tribulation  with  joy  of  [the]  Holy 

7  Ghost,  so  that  ye  became  models 
to  all  that  believe  in  Macedonia  and 

8  Achaia  :  for  the  word  of  the  Lord 
sounded  out  from  you,  not  only 
in  Macedonia  and  in^  Achaia,  but^ 
in  every  place  your  faith  which 
[is]  towards  God  has  gone  abroad, 
so  that  we  have  no  need  to  say  any- 

9  thing ;  for  they  themselves  relate 
concerning  us  what  entering  in  we 
had  to  you,  and  how  ye  turned  to 


»  Many  authorities  add  '  from  God  our 
Father  and  [the]  Lord  Jesus.'  «,  A,  Porph., 
C  (from  the  space),  D,  and  several  others 
have  the  words.     B  and  others  not. 

y  Or  '  brought  to  you,"  eyei/jjerj,  a  word 
as  usually  impossible  to  translate  : '  took 
place.'  It  is  passive,  and  followed  by 
eis,  giving  the  sense  of  motion  up  to : 


God  from  idols  to  serve  a  living  and 
10  true  God,  and  to  await  his  Son  from 
the  heavens,  whom  he  raised  from 
among  the''  dead,  Jesus,  our  de- 
liverer from  the  coming  wrath. 
II.      For  ye  know  yourselves,  breth- 
ren,  our  entering  in  which   [we 
had]  to  you,  that  it  has  not  been 
-  in  vain ;    but,    having  '^    suffered 
before  and  been  insulted,  even  as 
ye    know,   in    Philippi,   we  were 
bold  in  our  God  to  speak  unto  you 
the  glad  tidings  of  God  with  much 

3  earnest  striving.  For  our  exhor- 
tation [was]  not  of  deceit,  nor  of 

4  uncleanness,  nor  in  guile  ;  but 
even  as  we  have  been  approved 
of  God  to  have  the  glad  tidings 
entrusted  to  us,  so  we  speak ;  not 
as  pleasing  men,  but  God,  who 

5  proves  our  hearts.  For  we  have 
not  at  any  time  been  [among  you] 
with  flattering  discourse,  even  as 
ye  know,  nor  with  a  pretext  for 
covetousness,   God   [is]    witness ; 

8  nor  seeking  glory  from  men, 
neither  from  you  nor  from  others, 
when    we    might    have     been    a 

7  charge  as  Christ's  apostles  ;  but 
have  been  gentle  in  the  midst  of 
you,   as   a  nurse    would    cherish 

8  her  own  children.  Thus,  yearning 
over  you,  we  had  found  our  delight 
in  having  imparted  to  you  not  only 


'were  not  -ivith  you'  implies  they  had 
not  been  before  and  were  now  come,  and 
so  gives  the  force  of  et?  and  iyev^O-q. 

^  T.R.  omits  €v.  ^ 

a  T.  R.,  with  many  authorities,  adds 
*  also.' 

b  T.  R.  omits  *  the,' 

<=  T. R.  adds  'also'  (even),  KaC. 


I  THESSALONIANS  II,  III. 


the  glad  tidings  of  God,  but  our 
own  lives  also,   because   ye  had 

9  become  beloved  of  us.  For  ye 
remember,  brethren,  our  labour 
and  toil,*^  working  night  and  day, 
not  to  be  chargeable  to  any  one 
of  you,  we  have  preached  to  you 

^0  the  glad  tidings  of  God.  Te  [are] 
witnesses,  and  God,  how  piously 
and  righteously  and  blamelessly  we 
have  conducted  ourselves  with  you 

^1  that  believe  :  as  ye  know  how,  as  a 
father  his  own  children,  we  used  to 
exhort  each  one  of  you ,  and  comfort 

12  and  testify,  that  ye  should  walk 
worthy  of  *  God,  who  calls  us  to  his 

13  own  kingdom  and  glory.  And  ^  for 
this  cause  we  also  give  thanks  to 
God  unceasingly  that,  having  re- 
ceived [the]  word  of  [the]  report  of 
God  by  us,  ye  accepted,  not  men's 
word,  but,  even  as  it  is  truly,  God's 
word,  which  also  works  in  you  who 

1*  believe.  For  ye,  brethren,  have 
become  imitators  of  the  assemblies 
of  God  which  are  in  Judea  in  Christ 
Jesus ;  for  ye  also  have  suffered 
the  same  things  of  your  own 
countrymen  as   also  they  of  the 

15  Jews,  who  have  both  slain  the 
Lord  Jesus  and  the&  prophets, 
and  have  driven  us  out  by  perse- 


d  T.R.  reads  'for.' 

e  Or  '  the  God  who  calls  us,'  tov  @eov 
TOW  K'^'AoOfTOs :  but  neither  gives  exactly 
the  Greek,  because  '  of  God  who  calls ' 
makes  God  stand  by  himself  as  such  ;  and 
'the  God  who  CiiUs'  makes  the  ciUiug  too 
distinctive,  so  that,  but  for  other  reasons, 
one  might  think  there  was  another  God. 
The  G.  eek  ])reserves  the  .aljsoluteuesa  of 
God.  and  adds  the  calling  quality. 

t  T.  E.  omits  'and.' 

g  T.  II.  reads  'their  own  * 

•»  I  have  added  'separated,'  to  express 
the  ^mewhat  emphatic  reiterations  of  dn-d 
in  the  Groe'.;. 

>  Or  '  is  it  not  even  ye?' 

k  T.  R.  adds 'Christ.' 

'  The  reading  is  perplexed.    But  I  sup- 


cution,  and  do  not  please  God,  and 

16  [are]  against  all  men,  forbidding  us 
to  speak  to  the  nations  that  they 
may  be  saved,  that  they  may  fill  up 
their  sins  always  :  but  wrath  has 
come  upon  them  to  the  uttermost. 

17  But  we,  brethren,  having  been 
bereaved  of  you  and  separated  •> 
for  a  little  moment  in  person,  not 
in  heart,  have  used  more  abun- 
dant diligence  to  see  your  face 

18  with  much  desire  ;  wherefore  we 
have  desired  to  come  to  you,  even 
I,  Paul,  both  once  and  twice,  and 

19  Satan  has  hindered  us  ;  for  what 
[is]  our  hope,  or  joy,  or  crown  of 
boasting  ?  [are]  not  ye  also'  before 
our  Lord  Jesus  ^  at  his  coming  ? 

20  for  ye  are  our  glory  and  joy. 

III.  Wherefore,  being  no  longer  able 
to  refrain  ourselves,  we  thought 
good  to  be  left  alone  in  Athens, 

2  and  sent  Timotheus,  our  brother 
and  fellow- workman  under  God' 
in  the  glad  tidings  of  Christ,  to 
confirm  you  and  encourage  [you]"* 

3  concerning  your  faith,  that  no 
one  might  be  moved  by  these 
afflictions.     (For  yourselves  know 

4  that  we  are  set  for  this  ;  for  also, 
when  we  were  with  you,  we  told 
you  beforehand  we°  are  about  to 

pose  it  is  either  '  our  brother,  and  fellow- 
workman  under  God,'  (rvvepyov  tov  0eou, 
or  'our  lirotherand  minister  of  God.'  Some 
simply  leave  out  koI  ovi'epvbp'  ■qixtov.  x,  A, 
Porph.  (Tisch.)  have  Siolkox'ou  tov  Qeov.  x 
omits  Toi'  (rvvcpyhv  ijfxwv.  Vat.,  Kal  crvi>fpyov 
ef  TO)  evayy(Ki(i>  tov  XpicTToi),  leaving  out 
TOV  ®eov.  C  fails  us  here ;  so  th.at  we  liave 
for  <rvt'€pyw,  B,  and  D  Gr.  and  Lat,  Vul. : 
for  SioLKOfov,  s,  A,  P,  T,  and  It.  I  have 
given  it  as  in  B,  D.  If  any  prefer  .s.  A, 
P,  T,  and  It,  the  choice  and  authorities 
are  there:  Alf.,  Lun.,  Ell.,  Gries.,  Tisch., 
De  Wette  have  as  in  text 
■»  T.  R  adds  a  second  'you*  in  text 
n  Very  competeiitcritics,  beginning  with 
Beniiel,  would  read  here  'we  are  to  be,' 
that  is,  such  is  the  lot  of  Christians  ;  but 


I  THESSALONIANS  III,  IV. 


be  in  tribulation,  even  as  also  it 
5  came  to  pass,  and  ye  know.)  For 
this  reason  I  also,  no  longer  able 
to  refrain  myself,  sent  to  know 
your  faith,  lest  perhaps  the  tempter 
had  tempted  you  and  our  labour 
^  should  be  come  to  nothing.  But, 
"Timotheus  having  just  come  to 
us  from  you,  and  brought  to  us 
the  glad  tidings  of  your  faith  and 
love,  and  that  ye  have  always 
good  remembrance  of  us,p  desiring 
much  to  see  us,  even  as  we  also 

7  you ;  for  this  reason  we  have  been 
comforted  in  you,i  brethren,  in 
all  our  distress  and   tribulation'' 

8  through  your  faith,  because  now 
we  live  if  ye  stand  firm  in  [the] 

8  Lord.  For  what  thanksgiving  can 
we  render  to  God  for  you,  for  all 
the  joy  wherewith  we  rejoice  on 
account  of  you  before  our  God, 

i*>  night  and  day  beseeching  exceed- 
ingly to  the  end  that  we  may  see 


TrpoeXeYOfxev,  'told  you  beforehand,' 
to  make  it  applicable  to  the  Thessalonians. 
Both  may  be  joined,  and  1  suspect  were  in 
the  apostle's  mind ;  but  it  is  added  to  verse 
3,  and  not  the  repetition  of  it. 

°  Or '  But  now,  Timotheus  having  come,' 
&c.  But  I  doubt  that  aprt  has  ever  the 
semi-inferential  force  of  vvv  or  wvC. 

p  Or  'have  good  remembrance  of  us, 
always  desirinsr  much  to  see.' 

1  e(f)'  vfXLv  I  believe  here,  and  in  2  Cor. 
vii.  7,  is  the  occasion.  The  en-i  with  a 
dative,  with  the  force  of  a  condition,  or 
circumstance  which  gives  an  occasion, 
not  the  cause  :  moyennant.  It  is  the  same 
stmcture  as  knl  ndcrri  rrj  OKixpsL,  not  here 
strictly  a  condition,  nor  in  spite  of,  nor 
merely  in  reference  to  ;  but  still  with  the 
sense  of  occasion.  We  say  'it  was  the 
occasion  of  his  doing  so,'  'the  occasion 
failed,'  'he  had  no  occasion ;'  but  also  'on 
this  occasion,'  and  that  is  the  force,  with 
the  same  diflference,  of  enC  here.  So  iirl 
nda-r)  rrj  xapa,  verse  9.  We  can  say  'for' 
perbaps  there,  but  it  is  the  occasion  of  his 
thanksgiving ;  his  thanksgiving  was  con- 
ditional ;  that  was  necessary  to  it  as  a 
condition  precedent. 

'  T.  E.  reads  '  tribulation  and  distress.' 


your  face,   and  perfect  what   is 

^1  lacking  in  your  faith  ?     But  our 

God  '^  and  Father  himself  and  our 

Lord  Jesus'  direct^  our  way  to  you. 

12  But  you^  may  the  Lord  make  to 
exceed  and  abound  in  love  toward 
one  another,  and  toward  all,  even 

13  as  we  also  towards  you,  in  order  to 
the  confirndng  of  your  hearts  un- 
blamable in  hoUness  before  our  God 
and  Father  at  the  coming  of  our 
Lord  Jesus '  with  all  his  saints. 

IV.  For  the  rest,  then,  brethren, 
we  beg  you  and  exhort  in  [the] 
Lord  Jesus,  even  as  ye  have  re- 
ceived from  us  how  ye  ought  to 
walk  and  please  y  God,  even  as 
ye  also  do  walk,^  that  ye  would 

2  abound  still  more.  For  ye  know 
what  charges  we  gave  you  through 

3  the  Lord  Jesus.  For  this  is  [the] 
will*  of  God,  [even]  your  sancti- 
ficatioQ,  that  ye   should  abstain 

*  from  fornication  ;  that  each  of  you 

»  Or  'but  may  God  himself  and  our 
Father ; '  but  this,  closely  examined,  is 
unsatisfactory ;  '  they '  might  be  two, 
whereas  the  one  article  in  Greek  refers 
'God  and  Father'  to  one  person,  without 
necessarily  referring  'our'  to  move  than 
Fa'  her.  '  Now  may  himself  [who  is]  God 
and  our  Father.' 

t  T.  R  adds  '  Christ' 

"  The  English  re;uier  will  remark  here 
that  'direct'  in  Greek  is  in  the  singular. 
God  the  Father  and  Christ  the  Lord  form- 
ing, so  to  speak,  one  in  the  thought  of  the 
apostle's  mind,  though,  personally,  clearly 
distinguished. 

"  'You'  is  in  conti-ast  with  'our  to  you.' 

y  I  do  not  say  'to  please,'  because  then 
pleasing  God  would  be  a  distinct  object. 
Here  it  is  'rather  to  walk  so  as  to  please.' 
The  point  is,  what  is  the  way  to  tto)?,  to 
please  him,  not  that  it  ought  to  be  an 
object,  however  true  that  may  be.  Here 
it  is  assumed. 

2  T.  R.  omits  '  even  as  ye  also  do  walk.' 

a  The  article  is  not  before  eekr,^<x  in 
Greek,  and  the  force  much  increased 
thereby.  It  is  before  ©eou.  It  is  not 
merely  the  fact  that  God  wills  so,  but  it 
is  a  matter  of  God's  will.    God  is  looked 


I  THESSALONIANS  IV. 


know  how  to  possess^  his  own 
vessel  in  sanctification  and  honour, 

5  (not  in  passionate  desire  even  as 
the  nations  who  know  not  God,) 

^  not  overstepping  the  rights  of  and 
wronging  his  brother  in  the  ^  mat- 
ter, because  the  Lord  [is]  the  aven- 
ger of  all  these  things,"  even  as  we 
also  told  you  before,  and  have  fully 

7  testified.  For  God  has  not  called 
us  to*i  uncleanness,  but  in  sanctifi- 

8  cation.  He  therefore  that  [in  this] 
disregards  [his  brother],  disre- 
gards, not  man,  but  God,  who  has 
given  also  his  Holy  Spirit  to  you.« 

8  Now  concerning  brotherly  love 
ye  have  no  need  that  we  should 
write  to  you,  for  ye  yourselves 
are  taught  of  God  to  love    one 

10  another.  For  also  ye  do  this  to- 
wards all  the  brethren  in  the  whole 
of  Macedonia ;  but  we  exhort  you, 

11  brethren,  to  abound  still  more,  and 
to  seek  earnestly  to  be  quiet  and 
mind  your  own  affairs,  and  work 
with  your  own  hands,  even  as  we 

12  charged  you,  that  ye  may  walk 


at  as  a  person  in  authoritj^  (not  merely  a 
divine  being),  but  the  will  is  looked  at 
characteristically,  not  merely  as  a  fact 
that  he  so  wills.  This  is  of  such  a  character 
that  God  himself  wills  it. 

b  '  Possess.'  It  is  alleged  that  Kraa-Oai 
means  'acquire,'  not  '  possess.'  No  doubt 
it  is  its  force,  the  perfect  tease  giving  it 
the  force  of  possession.  What  I  possess 
myself  of,  I  possess  when  the  action  is 
complete  and  permanent.  But  it  is  not, 
I  think,  exactly  'acquire,' but  'to  get  into 
possession,'  or  'come  into  possession  of,' 
the  difiference  being  great  in  moral  things. 
Thus  Luke  xxi.  19,  and  xviii.  12,  so  Sirach 
11.  20.  You  cannot  say  'acquire  his  soul 
by  patience.'  We  do  say  '  self-possession,' 
yet  it  is  an  active  state.  But  'keep,'  'pre- 
serve,' is  a  kindred  sense  undoubtedly 
used  in  the  LXX,  Sirach  xxii.  23,  nicmv 
KTTJcrai.  So  Lysias,  quoted  by  Kypke. 
Sirach  vi.  7  does  not  apply,  nor  a  passage 
quoted  by  Stcphanus,  sub  voce,  from  Xeno- 
phon  ;  but  Demosthenes  seems  so  to  use 
it.     This  is  not  the  place  to  discuss  the 


reputably  towards  those  without, 
and  may  have  need  of  no  one.^ 

13  But  we  8  do  not  wish  you  to 
be  ignorant,  brethren,  concerning 
them  that  are  fallen  asleep,  to  the 
end  that  ye  be  not  grieved  even  as 
also  the  rest  who  have  no  hope. 

i'^  For  if  we  believe  that  Jesus  has 
died  and  has  risen  again,  so  also 
God  will  bring  with  him  those  who 
have  fallen  asleep  through  Jesus. 

15  (For  this  we  say  to  you  in  [the] 
word  of  [the]  Lord,  that  we,  the 
living,  who  remain  to  the  coming 
of  the  Lord,  are  in  no  way  to** 
anticipate  those  who  have  fallen 

16  asleep  ;  for  the  Lord  himself,  with 
an  assembling  shout,  with  arch- 
angel's voice  and  with  trump  of 
God,  shall  descend  from  heaven ; 
and  the  dead  in  Christ  shall  rise 

17  first ;  then  we,  the  living  who 
remain,  shall  be  caught  up  together 
with  them  in  [the]  clouds,  to  meet 
the  Lord  in  [the]  air ;  and  thus  we 

18  shall  be  always  with  [the]  Lord.  So 
encourage  one  another  with  these 


use  of  (jKeuo;,  but  certainly  verse  5  and 
TO,  before  /uit)  vnepfiaiveiv,  seems  to  exclude 
the  taking  it  to  mean  wife.  I  reject  the 
sense  of  acquiring,  and  take  that  of  pos- 
sessing or  preserving.  His  remark,  AajSioc, 
exuv,  may  refer  to  the  force  of  the  aorist, 
which  is  used  tor  possessing,  like  the 
perfect.  Another  use  of  /cTao/mai  is  to 
take  or  have  a  wife,  and,  I  apprehend,  to 
be  conversant  with  places  and  things. 
See  Schleus.  '  His  own '  may  well  be 
taken  in  reference  to  his  brother, 

=  A  euphemism  for  intercourse  with  a 
female,  a.-<  his  wife  or  another's. 

^  ewt,  the  characterizing  condition. 

e  T.  R.  reads  'us.' 

f  Or  'of  nothing.' 

f?  T.  R.  reads  '  I  do  not' 

''  <|)0a(rtufxei',  aorist  conj.,  habitually  used 
with  ov  /X7J  in  New  Test.,  little  differing 
from  '  shall  in  no  wise ;'  but  I  think  there 
is  a  shade  of  difference  Irom  the  mean- 
ing of  the  present.  Compare  chap.  v.  3, 
Xeyuxrii' ....  eK<])vy<a<Ti.v. 


I  THESSALONIANS  V. 


words.)  (V.)  But  concerning  the 
times  and  the  seasons,  brethren,  ye 
have  no  need  that  ye  should  be 

2  written  to,  for  ye  know  perfectly 
well  yourselves,  that  the  day  of 
[the]  Lord  so  comes  as  a  thief  by 

3  night.  '  When  they  may  say,  Peace 
and  safety,  then  sudden  destruc- 
tion comes  upon  them,  as  travail 
upon  her  that  is  with  child ;  and 

4  they  shall  in  no  wise  escape.''  But 
ye,  brethren,  are  not  in  darkness, 
that  the  day  should  overtake  you  as 

5  a  tliief  :  for '  all  ye  are  sons  of  light 
and  sons  of  day ;  we  are  not  of  night 

^  nor  of  darkness.  So  then  do  not 
let  us  sleep  as  the  rest  do,  but  let 

7  us  watch  and  be  sober  ;  for  they 
that  sleep  sleep  by  night,  and  they 

8  that  drink  drink  by  night :  but  we 
being  of  [the]  day,  let  us  be  sober, 
putting  on  [the]  breastplate  of 
faith  and  love,  and  as  helmet  [the] 

8  hope™  of  salvation ;  because  God 
has  not  set  us  for  wrath,  but  for 
obtaining  salvation   through  our 

10  Lord  Jesus  Christ,  who  has  died  for 
us,  that  whether  we  may  be  watch- 
ing or  sleep,  we  may  live  together 

11  with  him.  Wherefore  encourage 
one  another,  and  build  up  each 
one  the  other,  even  as  also  ye  do. 

12  But  we  begyou,  brethren,  to  know 


i   T.R. reads  'for.' 

k  See  note  to  cbap.  iv.  15. 

1  T.R.  omits  'for.' 

™  '  Faith,  hope,  love,'  these  three. 

n  T.R. omits  'but.' 

°  Even  if  Trovrjpov  be  an  adjective,  what 
is  in  the  text  gives  the  sense :  '  every 
wicked  form '  would  have  a  wholly  diffe- 
rent sense  in  English.  I  do  not  think 
that  novYipov  could  have  the  article  here. 
eiSos,  as  often  remarked,  is  kind,  species  ; 
but  if  the  article  be  put  before  vov-qpov,  it 
is  either  the  wicked  one,  and  elSos  has  no 
sense  ;  or  it  is  the  abstract  idea  of  to 
TTovTjpoi/ ;  and  an  abstract  idea  is  one 
absolute  and  single  whole ;  you  cannot 


those  who  labour  among  you,  and 
take  the  lead  among  you  in  [the] 
Lord,  and  admonish  you,  and  to 
regard  them  exceedingly  in  love 
on  account  of  their  work.  Be  in 
peace  among  yourselves.  But  we 
exhort  you,  brethren,  admonish 
the  disorderly,  comfort  the  faint- 
hearted, sustain  the  weak,  be  pa- 
tient towards  all.  See  that  no  one 
render  to  any  evil  for  evil,  but  pur- 
sue always  what  is  good  towards 
one  another  and  towards  all ;  re- 
joice always  ;  pray  unceasingly  ; 
in  everything  give  thanks,  for 
this  is  [the]  will  of  God  in  Christ 
Jesus  towards  you ;  quench  not 
the  Spirit ;  do  not  lightly  esteem 
prophecies  ;  but"  prove  all  things, 
hold  fast  the  right;  hold  aloof 
from  every  form  of  wickedness." 
Now  the  God  of  peace  himseK  sanc- 
tify you  wholly  ;  and  your  whole 
spirit,  and  soul,  and  body  be  pre- 
served blameless  at  the  coming 
of  our  Lord  Jesus  Christ.  He  [is] 
faithful  who  calls  you,  who  will  also 
perform  [it].  Brethren,  pray  for 
us.  Greet  all  the  brethren  with  a 
holy  kiss.  I  adjure  you  by  the  Lord 
that  the  letter  be  read  to  all  the 
holy  brethren.  The  grace  of  our 
Lord  Jesus  Christ  [be]  with  you.P 


have  kinds  of  it.  Hence  Trovrjpou  is  looked 
at  as  a  general  thing,  a  genus,  and  has 
kinds  or  species  of  it.  They  were  to  hold 
fast  the  TO  Ka\6v,  the  thing  in  itself.  But 
you  cannot  speak  of  e\'il  in  itself  as  an 
abstract  existence.  Its  most  absolute  form 
is  Satan,  though  we  may  practically  speak 
of  'evil ;'  but  I  cannot  say  'evilness'  as  I 
can  '  goodness.'  I  must  suppose  an  exist- 
ence of  what  is  good  to  have  an  idea  of 
evil.  TO  Ka\6v  and  novqpov  are  therefore 
profoundly  beautiful.  If  I  say  'wicked- 
ness,' I  think  of  an  act  or  of  evil  will  in 
some  one,  malice, 
p  T.  R.  adds  '  Amen.' 


SECOND    EPISTLE    TO    THE 

THESSALONIANS. 


PAUL  and  Sylvanua  and  Timo- 
theus  to  the  assembly  of  Thes- 
saloniana  in  God  our  Father  and 

2  Lord  Jesus  Christ.  Grace  to  you, 
and  peace  from  God  our  Father, 
and  Lord  Jesus  Christ. 

s  We  ought  to  thank  God  always 
for  you,  brethren,  even  as  it  is 
meet,  because  your  faith  increases 
exceedingly,  and  the  love  of  each 
one  of  you  all  towards  one  another 

4  abounds  ;  so  that  we  ourselves 
make  our  boast  in  you  in  the  as- 
semblies of  God  for  your  endurance 
and  faith  in  all  your  persecutions 
and  tribulations,  which  ye  are  sus- 

5  taining ;  a  manifest  token  of  the 
righteous  judgment  of  God,  to  the 
end  that  ye  should  be  counted 
worthy  of  the  kingdom  of  God, 
for   the  sake  of   which  ye    also 

^  suffer;  if  at  least i  [it  is  a]  righ- 
teous thing  with  God  to  render 
tribulation  to  those  that  trouble 

7  you,  and  to  you  that  are  troubled 
repose  with  us,  at  the  revelation 
of  the  Lord  Jesus  from  heaven, 

8  with  [the]  angels  of  his  power  in 
flaming  fire,  taking  vengeance  on 
those  who  know  not  God,  and 
those  who  do  not  obey  the  glad 
tidings  of  our  Lord  Jesus  Christ, 

8  who  shall  pay  the  penalty   [of] 


<i  This  looks  back  in  thought  to  verse  5. 
This  shews  that  the  alleged  difference  of 
flye  and  eiTTfp  is  unfounded.  1  here  is,  I 
think,  a  difference  :  t'lnep  puts  the  case 
that  a  thing  is ;  eiye  the  possibility  that 
it  is  not. 

'  T.  E.  reads  'that  believe.' 

«  Many  copies  omit 'Christ' here.  lam 
disposed  to  think  rightly  ;  but  many  of 


everlasting  destruction  from  [the] 
presence  of  the  Lord,  and  from 

^^  the  glory  of  his  might,  when  he 
shall  have  come  to  be  glorified  in 
his  saints,  and  wondered  at  in  all 
that  have  believed,'  (for  our  testi- 
mony to  you  has  been  beheved,) 

^1  in  that  day.  To  which  end  we 
also  pray  always  for  you,  that  our 
God  may  count  you  worthy  of  the 
calling,  and  fulfil  all  [the]  good 
pleasure  of    [his]   goodness    and 

12  [the]  work  of  faith  with  power,  so 
that  the  name  of  our  Lord  Jesus 
[Christ]  ^  may  be  glorified  in  you 
and  ye  in  him,  according  to  the 
grace  of  our  God  and  of  [the] 
Lord  Jesus  Christ.* 

II.  Now  we  beg  you,  brethren,  by 
the  coming  of  our  Lord  Jesus 
Christ  and   our  gathering   toge- 

2  ther  to  him,  that  ye  be  not  soon 
shaken  in  mind,  nor  troubled, 
neither  by  spirit,  nor  by  word, 
nor  by  letter,  as  [if  it  were]  by 
us,  as  that  the  day  of  the  Lord'' 

3  is  present.  Let  not  any  one 
deceive  you  in  any  manner,  be- 
cause [it  wUl  not  be]  unless  the 
apostasy  have  first  come,  and  the 
man  of  sin  have  been  revealed, 

*  the  son  of  perdition ;  who  op- 
poses and  exalts  himself  on  high" 


the  best  have  it. 

'  It  might  be  translated  'of  our  God 
and  Lord  Jesus  Christ,' but  I  doubt  fts 
correctness  here. 

»  T.R  reads  'Christ.' 

"  '  Before,'  or  'exceedingly.'  There  is 
some  question  as  to  the  force  of  ini  here. 
Ellicott  gives  'above"  and  'against,'  but  I 
suppose  '5y  Snan-  is  '  magnify  against,'  as 


II  THESSALOOTANS  II,  III. 


against''  all  called  God,  or  object  of 
veneration :  so  that  lie  himself  >'  sits 
down  in  the  temple  of  God,  shewing 

5  himself  that  he  is  God.  Do  ye  not 
remember  that,  being  yet  with  you, 

6  I  said  these  things  to  you  ?  And 
now  ye  know  that  which  restrains, 
that  he  should  be  revealed  in  his 

7  own  time.  For  the  mystery  of 
lawlessness  already  works ;  only 
[there  is]   he  who  restrains  now 

8  until  he  be  gone,  and  then  the 
lawless  one  shall  be  revealed, 
whom  the  Lord  Jesus'-  shall  con- 
sume'' with  the  breath"  of  his 
mouth,    and   shall   annul   by  the 

^  appearing  of  his  coming ;  whose 
coming  is  according  to  the  work- 
ing <=  of  Satan  in  all**  power  and 
signs  and  wonders  of  falsehood, 

^0  and  in  all"*  deceit  of  unrighteous- 
ness to^  them  that  perish,  because 
they  have  not  received  the  love 
of  the   truth  that  they  might  be 

11  saved.  And  for  this  reason  God 
sends  ^  to  them  a  working  •=  of  error, 
that  they  should  believe  what  is 

12  false,  that  aU  might  be  judged 
who  have  not  believed  the  truth, 
but  have  found  pleasure  in  un- 

13  righteousness.    But  we  ought  to 


Is.  X.  15  as  well  as  Dan.  xi.  36  ;  but  in 
Dan.  xi.  .37  the  idea  of  '  above'  seems  to 
come  in,  and  this  vTre'p  implies.  There  is 
oppo.<;ition,  but  in  the  way  of  arrogant 
self-exaltation.  See  following  note  ;  but 
there  the  verb  also  has  etti. 

^  Or  '  above.'  See  John  xiii.  18,  Matt. 
X.  21. 

y  T.R.  reads  'as  God.' 

^  T.  ii.  omits  'Jesus.' 

«  Or  'desti-oy.' 

b  Or  '  spirit.' 

c  evepyeta,  a  working  in  the  power  of 
anything. 

d  Every  kind  or  form  of:  naa-rj  without 
article. 

e  T.  R.  reads  '  in.' 

f  T.R.  reads  'shall  send,'  7re'jun//ei  for 
7re>7rei.    The  sense  is  the  same.      It  is 


give  thanks  to  God  always  for 
you,  brethren  beloved  of  [the] 
Lord,  that  God  has  chosen  you 
from  [the]  beginning  to  salvation 
in   sanctification  of    [the]    Spirit 

11  and  belief  of  [the]  truth  ;  whereto 
he  has  called  you  by  our  glad 
tidings,  to  [the]  obtaining  of  [the] 
glory  &  of  our  Lord  Jesus  Christ. 

15  So  then,  brethren,  stand  firm,  and 
hold  fast  the  instructions  which 
ye  have  been  taught,  whether  by 

18  word  or  by  our  letter.  But  our 
Lord  Jesus  Christ  himself,  and 
our  God  and  Father,  who  has 
loved  us,  and  given  [us]  eternal 
consolation    and  good    hope    by 

17  grace,  encourage  your  hearts,  and 
establish  you  in  every  good  work 
and  word.*^ 

III.  For  the  rest,  brethren,  pray 
for  us,  that  the  word  of  the  Lord 
may  run  and  be  glorified,  even  as 

2  also  with  you  ;  and  that  we  may 
be  delivered  from  bad  and  evil 
men,  for  faith  [is]  not  [the  portion] 

3  of  all.  But  the  Lord  is  faithful, 
who  shall  establish  you  and  keep 

*  [you]  from  evil.'  But  we  trust  in 
the  Lord  as  to  you,  that  the  things 
which  we  enjoin,'^  ye  both  do  and 


when  the  lawless  one  is  revealed.  7re/A»/^ei 
is  historic,  7re'/u.7ret  the  moral  fact.  The 
making  it  present  as  to  time,  referring  to 
verse  7,  is  a  mere  blunder.  It  is  in  con- 
trast with  that  time. 

g  '  The  obtaining  of  the  glory'  is  anar- 
throus in  Greek,  which  gives  a  shade  of 
meaning  which  one  cannot  express  in 
English.  With  the  article  it  is  the  fact  of 
obtaining  the  glory  ;  without  it,  it  is  the 
character  of  the  calling  :  to  obtaining 
glory.  What  that  glory  is  is  then  stated  : 
that  of  our  Lord  Jesus  Christ.  '  We  are 
called  to  obtention  of  glory  [that]  of  our 
Lord  Jesus  Christ.' 

^  T.  R  reads  '  word  and  work.' 

»  Or  perhaps  '  the  evil  one.' 

k  T.  R.  adds  '  you,'  with  many  authori- 
ties. 


II  THESSALONIANS  III. 


5  will  do.  But  the  Lord  direct  your 
hearts  into  the  love  of  God,  and 
into  the  patience  of  the  Christ. 

^  Now  we  enjoin  you,  brethren, 
in  the  name  of  our^  Lord  Jesus 
Christ,  that  ye  withdraw'"  from 
every  brother  walking  disorderly 
and  not  according  to  the  instruc- 
tion which  he"  received  from  us. 

7  For  ye  know  yourselves  how  ye 
ought  to  imitate  us,  because  we 
have  not  walked  disorderly  among 

s  you ;  nor  have  we  eaten  bread  from 
any  one  without  cost ;  but  in  toil 
and  hardship  working  night  and 
day  not  to  be  chargeable  to  any 

^  one  of  you.  Not  that  we  have  not 
the  right,  but  that  we  might  give 
ourselves  as  an  example  to  you, 
10  in  order  to  your  imitating  us.  For 
also  when  we  were  with  you  we 
enjoined  you  this,  that  if  any  man 
does  not  like  to  work,  neither  let 

•  Some  read  'the'  for  'our.' 
n»  Or  '  shrink.' 

n  Some  read  'ye;'  some  'they.'     It  is 
very  probable  '  they'  is  right. 


11  him  eat.  For  we  hear  that  [there 
are]  some  walking  among  you 
disorderly,    not  working  at    all, 

i-^  but  busybodies.o  Now  such  we 
enjoin  and  exhort  in  theP  Lord 
Jesus  Christ,  that  working  quietly 

I'*  they  eat  their  own  bread.  But 
ye,  brethren,   do  not  faint  in  well 

1*  doing.  But  if  any  one  obey  not 
our  word  by  the  letter,  mark  that 
man,  and  do  not  keep  company 
with  him,  that  he  may  be  ashamed 

1^  of  himself ;  and  do  not  esteem  him 
as  an  enemy,  but  admonish  [him] 

16  as  a  brother.  But  the  Lord  of 
peace  himself  give  you  peace  con- 
tinually in  every  way.    The  Lord 

17  [be]  with  you  aU.  The  salutation 
by  the  hand  of  me,  Paul,  which  is 
[the]  mark  in  every  letter ;  so  I 

IS  write.  The  grace  of  our  Lord 
Jesus  Christ  [be]  with  you  all.i 


°  Meddling  in  others'  aflfairs. 
p  T.  R.  reads  'by  our.' 
q  T.  E.  adds  '  Amen.' 


FIRST      EPISTLE      TO 

TIMOTHY. 


PAUL,  apostle  of  Jesus  Christ 
according  to  [the]  command  of 
God  our  Saviour,  and  of  Christ 

2  Jesus  ■■  our  hope,  to  Timotheus, 
[my]  true  child  in  faith;  grace, 
mercy,  peace,  from  God  our^  Fa- 
ther and  Christ  Jesus  our  Lord. 

'  Even  aa  I  begged  thee  to  remain 
in  Ephesus,  [when  I  was]  going 
to  Macedonia,  that  thou  mightest 


'  T.  R.  reads  ^[the]  Lord  Jesus  Christ' 

'  Or  '  the  Fattier.' 

•  aiTife?  :  not  merely  a  relative  stating 


enjoin  some  not  to  teach  other 
^  doctrines,  nor  to  turn  their  minds 
to  fables  and  interminable  genea- 
logies, which '  bring  questionings 
rather  than  [further]  God's  dis- 
pensation,^ which    [is]    in  faith. 

5  But  the  end  of  what  is  enjoined 
is  love  out  of  a  pure  heart  and 
a  good  conscience  and  unfeigned 

6  faith ;  which  [things]  some  having 

the  fact,  but  the  chiiracter.  They  are  such 
as  do  so. 
*•  T.  R.  reads  'godly  edification.' 


I  TIMOTHY  I. 


missed,  have  turned  aside  to  vain 

7  discourse,  desiring  to  be  law- 
teaehers,  not  understanding  either 
what  they  say,  or  concerning  what 

8  they  [so]  strenuously  affirm.  Now 
we  know  that  the  law  [is]  good  if 

^  any  one  uses  it  lawfully,  knowing 
this,  that  law  has  not  its  applica- 
tion^* to  a  righteous  person,  but  to 
[the]  lawless  and  insubordinate, 
to  [the]  impious  and  sinful,  to 
[the]  unholy  and  profane,  to 
smiters  of  fathers  and  smiters  of 

^<>  mothers  ;*  to  murderers,  fornica- 
tors, sodomites,  kidnappers,  liars, 
perjurers  ;  and  if  any  other  thing 
is    opposed    to    sound    teaching, 

11  according  to  the  glad  tidings  of 
the  glory  of  the  blessed  God, 
with  which  I  have  been  entrusted. 

12  [And]y  I  thank  ^  Christ  Jesus  our 
Lord,  who  has  given  me  power, 
that  he  has  counted  me  faithful, 

13  appointing  to* ministry  him*  who 
before    was    a    blasphemer    and 


^  KelraL :  a  technical  word  for  tlie  enact- 
ment of  a  law,  its  being  in  force. 

^  Plato  Phaed.  contrasts  these  and  avSpo- 
06i/ots ;  but  dA.oaw  is  to  smite  or  beat,  not 
to  kill. 

y  '  And '  is  doubtful. 

^  Or  'I  thank  him  who  has  given  me 
power,  Christ  Jesus  our  Lord. ' 

a  Or  'appointing  me  to  ministiy  who.' 

b  I  think  it  a  mistake  to  apply  the 
delineation  simply  to  the  long-suffering, 
and  so  make  'of  mean  'for'  for  those. 
Paul  was  a  delineation  of  Christ's  ways  in 
their  case,  even,  I  doubt  not,  in  the  case 
of  the  rebellious  Jews  hereafter.  The 
whole  long-suffering  was  thenceforth  in 
his  case,  so  as  to  picture  every  case.  In 
those  who  companied  with  him  when  alive 
this  was  not  the  case,  though  the  grace 
was  really  the  same ;  but  there  was  not 
the  same  ei/Set^is  of  it. 

<=  T.  R.  adds  'wise.' 

d  Same  word  as  'enjoin,'  verses  3,  5. 

e  The  connection  of  the  words  here  is 
much  discussed.  I  have  left  the  same 
ambiguity  as  in  Greek.  It  may  be  '  I 
commit  to  thee  (in  this  way)  in  order  that,' 


persecutor,  and  an  insolent  over- 
bearing [man]  :  but  mercy  was 
shewn  me  because  I  did  it  igno- 

!■*  rantly,  in  unbelief.  But  the  grace 
of  our  Lord  surpassingly  ojrer- 
abounded    with    faith  and    love, 

15  which  [is]  in  Christ  Jesus.  Faith- 
ful [is]  the  word,  and  worthy  of 
all  acceptation,  that  Christ  Jesus 
came  into  the  world  to  save 
sinners,  of  whom  I  am  [the]  first, 

18  But  for  this  reason  mercy  was 
shewn  me,  that  in  me,  [the]  firsts 
Jesus  Christ  might  display  the 
whole  long-suffering,  for  a  delinea- 
tion of  ^  those  about  to  believe  on 

17  him  to  life  eternal.  Now  to  the 
King  of  the  ages,  [the]  incorrup- 
tible, invisible,  only^  God,  honour 
and   glory  to   the   ages   of  ages. 

18  Amen.  This  charge,"^  [my]  child 
Timotheus,  I  commit  to  thee, 
according  to  the  prophecies  as  to 
thee  preceding  in  order  that  ^  thou 
mightest  war  by  them  the  good 


or  'going  before  in  order  that ;'  it  may  be 
prophecies  as  to  thee,'  or  'going  before, 
as  to  thee.'  I  apprehend  the  series  of 
ideas  in  the  apostle's  mind  is  :  he  com- 
mits— in  order  that ;  but  he  refers  to  the 
prophecies— that  by  them.  As  to  the 
second  point,  the  whole  is  one  idea ;  but 
the  '  as  to  thee '  is  more  closely  connected 
with  prophecies.  There  is  a  more  serious 
diflBculty  as  to  the  word  '  faith  ; '  because 
it  embraces  two  ideas  :  doctrine,  as  taught 
of  God  and  received ;  and  subjectively  the 
state  of  soul.  If  I  have  cast  off  the  faith, 
the  doctrine  and  the  state  of  soul  are  both 
gone.  In  verse  19  it  is  the  inward  energy 
of  grace  which  holds  fast  the  truth.  The 
two  are  not  separated,  but  the  state  of  the 
soul  is  first  in  the  apostle's  mind.  In  the 
second,  having  lost  a  good  conscience,  they 
did  not  hold  fast  the  faith,  but  they  lost 
it  in  some  way  thus  objectively.  In  the 
second  case,  there  is  the  article  in  Greek, 
which  does  not  exclude  faith  in  the  soul, 
but  leads  the  mind  to  the  faith.  This 
comes  out  in  the  following  verse ;  but  in 
English  'the  faith'  would  be  too  absolute 
or  merely  doctrinal.    I  think  it  is  clear  as 


I  TIMOTHY  I,  II,  m. 


18  warfare,  maintaining  ^  faith  and 
a  good  conscience ;  which  [last] 
some,  having  put  away,  have  made 

20  shipwreck  as  to  faith  ;  of  whom  is 
Hymenaeus  and  Alexander,  whom 
I  have  delivered  to  Satan,  that 
they  may  be  taught  by  discipline 
not  to  blaspheme. 

II.  I  exhort  therefore,  first  of  all, 
that  supplications,  prayers,  inter- 
cessions,^  thanksgivings  be  made 

2  for  all  men  ;  for  kings  and  all  that 
are  in  dignity,  that  we  may  lead  a 
quiet  and  tranquil  life  in  all  piety 

*  and  gravity  ;  for  this  is  good  and 
acceptable  before  our  Saviour  God, 

*  who  desires  that  all  men  should 
be  saved  and  come  to  [the]  know- 

5  ledge  !>  of  [the]  truth.  For  God  is 
one,'  and  [the]  mediator  of  God  and 
men  one,  [the]  man  Christ  Jesus, 

^  who  gave  himself  a  ransom  for  all, 
the  testimony  [to  be  rendered]  in 

7  its  own  times,  to  which  J  have 
been  appointed  a  herald  and 
apostle,  (I  speak  [the]  truth,'  I  do 
not  lie,)  a  teacher  of  [the]  nations 
in  faith  and  truth. 

8  I  will  therefore  that  the  men 
pray  in  every  place,  lifting  up 
pious   hands,   without  wrath    or 

I  have  put  it.  I  shovild  say  'keeping;' 
but  'keeping  faith,'  in  English,  has  another 
sense  ;  but  it  is  more  than  '  having.' 

f  Or  '  liolding.' 

8  evTev^eiq,  personal  and  confiding  in- 
tercourse with  God  as  one  able  to  approach 
him. 

h  cTTtyrajTi?.  '  full  knowledge,'  which 
acknowledges  the  truth  of  a  thing;  but  I 
have  said  'knowledge,' not  tull  or  certsiin 
knowledge,  as  more  just  in  English.  If  I 
siid,  in  English,  'acquainted  with  the 
truth,'  it  would  imply  not  possessed  ;  but 
knowledge  is  eniyvio(Ti<:.  If  we  .-ay  'full.' 
it  is  contrasted  with  partial ;  cei'tain  with 
douV)tfui.  To  know  the  truth  suggests 
possession  of  it. 

'  Or  'there  is  one  God  and  one  me- 


0  reasoning.  In  like  manner  also 
that  the  women  in  decent  deport- 
ment and  dress  ^  adorn  themselves 
with  modesty  and  discretion,  not 
with  plaited  [hair]  and '  gold,  or 

^•^  pearls,  or  costly  clothing,  but, 
what  becomes  women  making  pro- 
fession of  the  fear  of  God,  by  good 

^1  works.      Let   a  woman    learn   in 

^-  quietness  in  all  subjection  ;  but 
I  do  not  suffer  a  woman  to  teach 
nor  to  exercise  authority  over™ 

^3  man,  but  to  be  in  quietness ;  for 
Adam  was  formed  first,  then  Eve  : 

1^  and  Adam  was  not  deceived  ;  but 
the  woman,  having  been  deceived," 

^■^  was  in  transgression.  But  she 
shall  be  preserved  in  childbearing, 
if  they  continue  in  faith  and  love 
and  hoUness  with  discretion. 

III.  The  word  [is]  faithful :  if  any 
one  aspires  to  exercise  oversight, 

2  he  desires  a  good  work.  The  over- 
seer then  must  be  irreproachable, 
husband  of  one  wife,  sober,  dis- 
1  creet,  decorous,  hospitable,  apt  to 
'  3  teach  ;  not  given  to  excesses  from 
j  wine,  not  a  striker,"  but  mild,  not 
;  addicted  to  contention,  not  fond  of 
i  4  money,  conducting  his  own  house 
well,  having  [his]  children  in  sub- 


diator.'  <fec. 

j  T.R.adds  'in  Christ.' 

k  (caraoTToArj  is  more  than  o-toXij,  and 
includes  the  whole  deportment ;  the  way 
in  which  the  woman  i)resents  herself, 
though  dress  be  a  great  sign  of  this. 

1  J'.  R.  reads  'or.'  The  MSS  vary,  but 
on  the  whole  'and'  is  the  best  supported. 

•n  Or  'a  man.'  It  is  in  contrast  with 
'woman.' 

n  i^anaTr)9e~i(Ta.  a  stronger  word  than 
iTraTTjfleZcra.  which  T.  R.  read.s.  But  scrip- 
tural Greek  oRen  addsstrengtliening  pre- 
l)ositious  with  the  force  little  changed. 
See  Rom.  vii.  11,  xvi.  18,  1  Cor.  iii.  18,  2 
Cor.  ii.  3,  2  Thess.  ii.  3. 

o  T.  R.  adds  '  not  seeking  gain  by  base 
means.' 


I  TIMOTHY  III,  IV. 


5  jection  with  all  gravity;  (but  if  one 
does  not  know  how  to  conduct  his 
own  house,  how  shall  he  take  care 

^  of  the  assembly  of  God  ?)  not  a 
novice,  that  he  may  not,  being  in- 
flated, fall  into  [the]  fault?  of  the 

7  devil.  But  it  is  necessary  that  he 
should  have  also  a  good  testimony 
from  those  without,  that  he  may 
not  fall  into  reproach  and  [the] 

8  snare  of  the  devU.  Ministers, i  in 
like  manner,  grave,  not  double- 
tongued,  not  given  to  much  wine, 
not  seeking  gain  by  base  means, 

8  holding  the  mystery  of  the  faith  in 

10  a  pure  conscience.  And  let  these 
be  first  proved,  then  let  them 
minister,''    being  without  charge 

11  [against  them].  [The]  women  in 
like  manner  grave,  not  slanderers, 

12  sober,  faithful  in  all  things.  Let 
[the]  ministers'"  be  husbands  of 
one  wife,  conducting  their  children 

13  and  their  own  houses  well :  for 
those  who  shall  have  ministered 
well  obtain  for  themselves  a  good 
degree,  and  much  boldness  in  faith 

14  which  [is]  in  Christ  Jesus.  These 
things  I  write  to  thee,  hoping  to 

1^  come  to  thee  more  quickly  ;  ^  but 


P  KfiLfia  is  the  subject  matter  of  which 
a  person  had  to  be  accused.  They  set  up 
the  Kpijxa  of  the  Lord  on  the  cross  ;  that 
for  which  he  came  into  accusation— the 
charge.  So  it  is  used  here,  'i'he  devil  was 
puffed  up  with  his  own  excellency,  and 
abode  not  in  the  tnith.  Hence,  in  a 
strongly  taken  sense,  our  word  'crime.' 

1  bioLKovoi,  sei-vants  or  deacons. 

"■  Serve  ;  servants  or  deacons. 

»  More  quickly  than  the  writing  of  the 
letter  supposed ;  but  in  case  he  delayed, 
he  wrote.  The  verse  refers  to  his  fears  of 
being  delayed. 

*  1  do  not  enter  on  the  criticism  of  this 
text.  It  very  likely  should  be  read  OS.  Cod. 
Sin.  has  os,  but  has  been  meddled  with.  P 
(Porph.  Tisch.  Mon.  Sa.  In.)  has  02  :  it 
generally,  in  Paul's  epistles,  has  the  read- 
ings of  N,  but  occasionally  is  more  like 


if  I  delay,  in  order  that  thou 
mayest  know  how  one  ought  to 
conduct  oneself  in  God's  house, 
which  is  [the]  assembly  of  [the] 
living  God,  [the]  pillar  and  base  of 

16  the  truth.  And  confessedly  the 
mystery  of  piety  is  great.  God' 
has  been  manifested  in  flesh,  has 
been  justified  in  [the]  Spirit,  has 
appeared  to^  angels,  has  been 
preached  among  [the]  nations, 
has  been  believed  on  in  [the]  world, 
has  been  received  up  in  glory. 

IV.  But  the  Spirit  speaks  expressly, 
that  in  latter  times  some  shaU 
apostatize  from  the  faith,  giving 
their  mind  to  deceiving  spirits  and 

2  teachings  of  demons  speaking'' 
lies  in  hypocrisy,  cauterized  as  to 

3  their  own  conscience,  forbidding 
to  marry,  [bidding]  to  abstain 
from  meats  which  God  has  created 
for  receiving  with  thanksgiving 
for    them   who    are   faithful  and 

*  know  ^  the  truth.  For  every 
creature  of  God  [is]  good,  and 
nothing  [is]  to  be  rejected,  being 

5  received  with  thanksgiving ;  for 
it  is  sanctified  by  God's  word  and 

6  freely  addressing y  [him].     Laying 


T.  E.  According  to  Scrivener,  A,  so  long 
contested,  would  have  ©2;  B  we  have 
not ;  D  has  o  ;  C  has  09. 

">  So  often  in  New  Testament,  may  be 
translated  '  has  been  seen  of 

"  Or,  perhaps,  'through  those  who  speak 
lies,'  &c.  Otherwise,  as  translated  in  text, 
the  Spirit  identifies  the  speaker  and  the 
evil  spirit  which  speaks  by  him,  as  com- 
monly in  New  Test.,  and  passes  from  one 
to  the  other. 

"  Or  '  acknowledge.'  See  note  to  chap, 
ii.  4. 

y  This  I  believe  to  be  the  sense  here: 
ei'Tevl'i?  means '  intercourse  with  a  person,' 
then  '  petitions  and  intercession.'  One 
per.<on  speaking  personally  to  another. 
I  believe  thecreature,  fallen  through  Adam, 
belongs  to  the  faithful,  and  those  who  know 
the  truth,  by  God's  speaking  to  us,  and 


I  TIMOTHY  IV,  V. 


these  things  before  the  brethren, 
thou  wilt  be  a  good  minister  ^  of 
Christ  Jesus,*  nourished  with  the 
words  of  the  faith  and  of  the  good 
teaching    which  thou   hast  fully 

7  followed  up  and  learned  ;  but  pro- 
fane and  old  wives'  fables  avoid, 
but  exercise  thyseK  unto  piety ; 

8  for  bodily  exercise  is  profitable 
for  a  little,^  but  piety  is  profitable 
for  everything,  having  promise  of 
Mf  e,  of  the  present  one,  and  of  that 

^  to  come.  The  word  [is]  faithful 
and    worthy  of  all  acceptation  ; 

!<•  for,  for  this  we*^  labour  and  suffer 
reproach,''  because  we  hope  in  a 
living  God,  who  is  preserver  of  all 
men,  specially  of  those  that  be- 

1^  lieve.      Enjoin    and    teach  these 

12  things.  Let  no  one  despise  thy 
youth,  but  be  a  model  of  the 
believers,  in  word,  in  conduct,^  in 

13  love,f  in  faith,  in  purity.  Till  I 
come,  give  thyself  to  reading,  to 

14  exhortation,  to  teaching.  Be  not 
negligent  of  the  gift  [that  is]  in 
thee,  which  has  been  given  to  thee 
through  prophecy,  with  imposition 
of  the  hands   of  the    elderhood. 

15  Occupy  thyself  with  these  things  ; 
be  wholly  in  them,  that  thy  pro- 
gress  may  be  manifest  amongst 

i"*  all.  Give  heed  to  thyself  and  to 
the  teaching ;  continue  in  them  ; 
for,  doing  this,  thou  shalt  save 
both  thyself  and  those  that  hear 
thee. 

V.      Eebuke  not  an  elder  sharply. 


our  freely  speaking  to  him.  This  has  set 
all  on  a  new  footing,  because  we  have  mot 
God  again,  the  word  of  God  havnig  put 
us  into  communication  by  grace.  And  the 
faithful,  and  those  wiio  know  the  truth, 
have  availed  themselves  of  it,  and  come  and 
enter  into  intercourse.  It  is  no  longer  by 
nature,  but  by  the  word  of  God. 
«  Or  '  servaut.' 


but   exhort   [him]    as    a    father, 

2  younger  [men]  as  brethren,  elder 
women  as    mothers,  younger  as 

3  sisters,  with  all  purity.  Honour 
widows  who   are  really  widows  ; 

*  but  if  any  widow  have  children  or 
descendants,  let  them  learn  first 
to  be  pious  as  regards  their  own 
house,'  and  to  render  in  return 
to  [their]  parents ;  for  this  iss 
acceptable  in  the  sight  of  God. 

5  Now  she  who  [is]  a  widow  in- 
deed, and  is  left  alone,  has  put 
[her]  hope  in  God,  and  continues 
in  supplications  and  prayers  night 

^  and  day.  But  she  that  lives  in 
habits  of  self-indulgence  is  dead 

7  [while]  living.  And  these  things 
enjoin,   that    they  may  be   irre- 

8  proachable.  But  if  any  one  does 
not  provide  for  his  own,  and 
specially  for  those  of  [his]  house, 
he  has  denied  the  faith,   and  is 

^  worse  than  the  unbeliever.  Let  a 
widow  be  put  upon  the  list,  being 
of  not  less  than  sixty  years, 
[having  been]  wife  of  one  man, 

i<*  borne  witness  to  in  good  works, 
if  she  have  brought  up  children, 
if  she  have  exercised  hospitality, 
if  she  have  washed  saints'  feet,  if 
she  have  imparted  relief  to  the 
distressed,  if  she  have  diligently 

11  followed  every  good  work.  But 
younger  widows  decline  ;  for  when 
they  grow  wanton  against  Christ, 

12  they  desire  to  marry,  being  guilty, 
because  they  have  cast  off  their 


»  T.  E.  reads  '  Jesus  Christ.' 

b  That  is,  'some  small  things,'  rather 
than  •  a  little  time.'  It  is  in  evident  con- 
trast with  '  everything.' 

c  T.  R.  adds  '  both.' 

<*  Many  read  'we  combat.' 

e  Or  '  convei"sation.'  in  the  ancient  sense. 

f  T.  E.  adds  '  in  [the]  Spirit' 

8  T.  R.  reads  '  good  and.' 


I  TIMOTHY  V,  VI. 


1^  first  faith.  And,  at  the  same  time, 
they  learn  also  [to  be]  idle,  going 
about  to  people's  houses  ;•>  and, 
not  only  idle,  but  also  gossipers 
and  meddlers,  speaking  things  not 

^^  becoming.  I  will  therefore  that 
the  younger  marry,  bear  children, 
rule  the  house,  give  no  occasion 
to  the   adversary  in  respect'   of 

15  reproach.     For  already  some  have 

18  turned  aside  after  Satan.  If  any 
believing  man  or  woman  have 
widows,  let  them  impart  relief  to 
them,  and  let  not  the  assembly  be 
charged,  that  it  may  impart  relief 
to  those  [that  are]  widows  indeed. 

17  Let  the  elders  who  take  the 
lead  [among  the  saints]  well  be 
esteemed  worthy  of  double  honour, 
specially  those  labouring  in  word 

18  and  teaching ;  for  the  scripture 
says,  Thou  shalt  not  muzzle  an 
ox  that  treadeth  out  corn,  and 
The  workman  [is]  worthy  of  his 

1^  hire.  Against  an  elder  receive  not 
an  accusation  unless  where  there 


^  I  have  said  'people's  houses,' to  repre- 
sent the  article,  ras  oi/cias  of  the  saints  or 
people.  They  knew  different  houses  re- 
presented to  the  mind  as  known. 

i  Or  'b_v  reason  of,'  x^P'-i'-  X^P'"  ^^^ 
eveKa  approach  each  other  in  use  very 
nearly,  but  are  not  the  same.  x°^P'-^  refers 
always  to  a  productive  power,  as  regards 
the  noun  governed  by  it,  or  a  motive  which 
has  governed  the  mind  as  drawn  favour- 
ably to  it.  It  is  the  motive  before  the 
mind,  or  act,  attractively  ;  not  behind  it 
as  a  mere  cause.  Approbation  or  object 
is  in  x'^^P'-"'  simply  why  in  eveKa.  But  in 
this  case  the  application  is  very  fine.  The 
adversary  found  in  the  reproach  that  which 
produced  an  occasion  to  exercise  his  hos- 
tility. So  x^P'"  is  a  motive  by  reason  of 
something  accepted,  viewed  favourably, 
approved.  To  use  the  example  given  by 
Eustathius,  '  I  could  not  arm  myself  xapii' 
an  enemy.'  I  could  xaptv  a  friend,  or  ^i^dpti/ 
a  victory.  I  apprehend  it  would  be  evsKa 
an  enemy.  See  Wetstein,  Luke  vii.  47, 
and  the  passages  in  a  Greek  Concordance. 


2<*  are  two  or  three  witnesses.  Those 
that  sin  convict''  before  all,  that 

21  the  rest  also  may  have  fear.  I 
testify  before  God  and'  Christ 
Jesus  'n  and  the  elect  angels,  that 
thou  keep  these  things  without 
prejudice,  doingnothing  by  favour. 

2^  Lay  hands  quickly  on  no  man, 
nor  partake  in  others'  sins.   Keep 

-■^  thyself  pure.  Drink  no  longer 
only  water,  but  use  a  little  wine 
on  account  of   thy  stomach  and 

2^  thy  frequent  illness.  Of  some  men 
the  sins  are  manifest  beforehand, 
going   before    to  judgment,    and 

25  some  also  they  follow  after.  In 
like  manner  good  works  also  [are] 
manifest  beforehand,  and  those 
that  are  otherwise  cannot  be  hid. 

VI.  Let  as  many  bondsmen  as 
are  under  yoke  count  their  own 
masters  worthy  of  all  honour,  that 
the  name  of  God  and  the  teaching 

2  be  not  blasphemed.  And  they 
that  have  believing  masters,  let 
them  not  despise  [them]  because 


As  to  adversary,  discussed  here,  the  habit 
of  Paul  is  to  speak  of  Satan  directly  when 
acting  through  men,  because  he  knew  the 
activity  of  the  adversary,  and  the  part  he 
takes  in  such  matters.  To  such  an  ad- 
versary reproach  is  a  favoured,  accepted 
motive.  The  sense  of  x^P'-i'  I'emains  essen- 
tially the  same — the  favour  borne  to  any- 
thing ;  only  sometimes  it  is  an  object, 
sometimes  a  pleasing  motive. 

''  Or  '  reprove.'  But  it  is  bringing  home 
demonstratively  to  a  man's  conscience. 
It  means  'to  put  to  shame,'  'prove,'  'con- 
quer.' '  rebuke,'  but  with  conviction. 

'  God  and  the  Lord  Jesus  Christ  are 
looked  at  as  one  object  in  respect  of  the 
apostle's  testifying,  tov  ®eov  koI  Kvpiov 
'Irjtrou  Xpttrrou.  But  the  reading  is  per- 
haps doubtful.  Note,  G.  Shavpe's  iTile, 
that  it  is  one  person,  is  far  from  always 
true.  One  ofi&ce  or  position  of  two  is 
sufficient.  See  Acts  xiii.  1,  Eph.  ii.  20, 
iii.  5,  Col.  iv.  11.  Here  as  a  name  it  hardly 
applies  at  all  if  Kvpiov  be  left  out. 

■a  T.  R.  reads  '[the]  Lord  Jesus  Christ.' 


I  TIMOTHY  VI. 


they  are  brethren  ;  but  let  them 
the  rather  serve  them  with  sub- 1 
jection,  because  they  are  faithful " 
and  beloved,  who  profit  by  the 
goodand  ready  service  [rendered.] 
These   things   teach  and   exhort. 

8  If  any  one  teach  differently,  and 
do  not  accede  to  sound  words, 
those  of  our  Lord  Jesus  Christ, 
and  the   teaching  which   [is]  ac- 

*  cording  to  piety,  he  is  puffed  up, 
knowing  nothing,  but  sick  about 
questions  and  disputes  of  words, 
out  of  which  arise  envy,  strife, 
injurious  words,  evil  suspicions, 

5  constant  quarrellings  °  of  men  cor- 
rupted in  mind  and  destitute  of 
the  truth,  holding  gain  to  be  [the 

8  end  of]  piety .  p   B  ut  piety  with  con- 

7  tentment  is  great  gain.  For  we  have 
brought  nothing  into  the  world: 
[it  is]  [manifest]  i  that  neither  can 

8  we  carry  anything  out.  But  having 
sustenance  and  covering,  we  will 

9  be  content  with  these.''  But  those 
who  desire^  to  be  rich  fall  into 
temptation  and  a  snare,  and  many 
unwise  and  hurtful  Justs,  which 
plunge  men  into  destruction  and 

10  ruin.  For  the  love  of  money  is 
[the]  root '  of  every  evil ;  which 
some  having  aspired  after,  have 
wandered  from  the  faith,  and 
pierced    themselves    with    many 

11  sorrows.  But  thou,  O  man  of 
God,  flee  these  things,  and  pursue 


n  Or  'believing,"  the  same  as  in  the  be- 
ginning of  the  verse. 

o  T.  11.  reads  '  vain  argumentations.' 

p  T.  R. arlds  'Withdraw  from  such.' 

">  Many  copies  omit 'manifest.'  It  then, 
I  think,  must  be  read  'f<>r  neither  can  we." 

'  Or  'let  us  be  satisfied.' 

*  '  Desire '  mcludes  the  idea  of  purpose 
here. 

*■  Not  that  thei'e  is  no  other  root,  but 
the  love  of  money  is  characterized  by  be- 


righteousness,  piety,  faith,  love, 
endurance,   meekness   of    spirit.' 

^'^  Strive  earnestly  [in]  the  good 
conflict"'  of^  faith.  Lay  hold  of 
eternal  life,  to  which)'  thou  hast 
been  called,  and  hast  confessed 
the  good  confession  before  many 

1'^  witnesses.  I  enjoin  thee  before 
God  who  preserves  all  things  in 
life,''  and  Christ  Jesus  who  wit- 
nessed before  Pontius  Pilate  the 

1^  good  confession,  that  thou  keep 
the  commandment  spotless,  irre- 
proachable, until  the  appearing  of 

15  our  Lord  Jesus  Christ ;  which  in 
its  own  time*  the  blessed  and  only 
Ruler  shall  shew,  the  King  of  those 
that  reign,  and  Lord  of  those  that 

1^  exercise  lordship  ;  who  only  has 
immortality,  dwelling  in  unap- 
proachable light ;  whom  no  man 
has  seen,  nor  is  able  to  see  ;  to 
whom  [be]  honour  and  eternal 
might.    Amen. 

17  Enjoin  on  those  rich  in  the 
present  age  not  to  be  highminded, 
nor  trust  on  the  uncertainty  of 
riches ;  but  in  the  God,**  who  af- 
fords us  aU  things  richly  for  [our] 

18  enjoyment ;  to  do  good,  to  be  rich 
in  good  works,  to  be  liberal  in 
distributing,   disposed  to  commu- 

18  nicate  [ot  their  substance],  laying 
by  for  themselves  a  good  founda- 
tion for  the  future,  that  they  may 
lay  hold  of  [what  is]  reaUy  life.= 


ing  that. 

"  T.  R.  reads  '  meekness.' 

f  Or  'combat  ' 

«  Or  'the  faith.' 

y  T.  R.  reads  'also.' 

I  ^laoyovovvTOi.  T.  R.  reads  'quickens 
or  makes  alive,'  ^uionoiovmo^. 

»  Literally    times.' 

>>  Or'iuGodwho.'  T.E.reads 'the living 
God.' 

c  T.R. reads  'of eternallife.' 


II  TIMOTHY  I. 


-**  O  Timotheus,  keep  the  deposit 
entrusted  [to  thee],  avoiding  pro- 
fane, vain  babblings,  and  opposi- 
tions of  false-named  knowledge. 


21  of  which  some  having  made  pro- 
fession, have  missed  the  faith. 
Grace  [be]  with  thee."* 

d  T.  R.  adds  'Amen.' 


SECOND     EPISTLE      TO 

TIMOTHY. 


PAUL,  apostle  of  Jesus  Christ^ 
by  God's  will,  according  to  promise 
of  life,  the   [Ufe]   which   [is]    in 

2  Christ  Jesus,  to  Timotheus,  [my] 
beloved  child.  Grace,  mercy,  peace, 
from  God  [the]  Father,  and  Christ 
Jesus  our  Lord. 

3  I  am  thankful  to  God,  whom  I 
serve  from  [my]  forefathers  with 
pure  conscience,  how  ^  unceasingly 
I  have  the  remembrance  of  thee  in 
my  supplications  night  and  day, 

*  earnestly  desiring  to  see  thee, 
remembering  thy  tears,  that  I  may 

5  be  filled  with  joy  ;  calling  to  mind 
the  unfeigned  faith  which  [has 
been]  s  in  thee,  which  dwelt  first 
in  thy  grandmother  Lois,  and  in 
thy  mother  Eunice,  and  I  am  per- 

*  suaded  that  in  thee  also.  For 
which  cause  I  put  thee  in  mind  to 
rekindle  the  gift  of  God  which  is 
in  thee  by  the  putting  on  of  my 

7  hands.     For  God  has  not  given  us 


e  Or  '  Christ  Jesus.' 

f  Or  (as  I  have  unceasingly with 

joy)  '  calling  to  mind.'  That  is  '  I  am 
thankful,  calling  to  mind.' 

e  As  some  verb  must  be  inserted,  I 
have  said  '  which  has  been,'  warranted 
by  the  apostle' s  '  calling  it  to  mind.'  '  Is" 
affirms  it  is  now,  whereas  it  might  seem 
there  was  discouragement.  'Was'  im- 
plies it  was  gone.  In  Greek  there  is 
nothing;  but  the  proper  sense  of  arafo)- 
TTvpeixj  is  'to  revive,  rekindle,  what  is 
drooping.'  So  Gen  xlv.  27,  and  1  Mace, 
xiii.  7.  The  whole  subject  of  the  epistle 
is  energy  in  the  darkening  state  of  the 


a  spirit  of  cowardice,  but  of  power, 
and  of  love,  and  of  wise  discretion. *> 

8  Be  not  therefore  ashamed  of  the 
testimony  of  our  Lord,  nor  of  me 
his  prisoner  ;  but  suffer  evil  along 
with  the  glad  tidings,'  according 

^  to  [the]  power  of  God  ;  who  has 
saved  us,  and  has  called  us  with 
a  holy  calling,  not  according  to 
our  works,  but  according  to  [his] 
own  purpose  and  grace,  which 
[was]  given  to  us  in  Christ  Jesus 

10  before  [the]  ages  of  time,  but  has 
been  made  manifest  now  by  the 
appearing  of  our  Saviour  Jesus 
Christ,  who  has  annulled  death, 
and  brought  to  light  life  and  in- 
corruptibility by  the  glad  tidings  ; 

11  to  which  I  have  been  appointed  a 
herald  and  apostle  and  teacher  of 

1"^  [the]  nations.  For  which  cause 
also  I  suffer  these  things ;  but  I 
am  not  ashamed ;  for  I  know 
whom  I  have  believed,''  and  am 

church. 

^  Some  would  take  a-u4>povL<rix6^  in  the 
active  sense  of  warning,  setting  right. 
Ziu-echtwtisen,  strafen.  But  it  is  clearly 
used  with  the  passive  or  subjective  mean- 
ing also, '  of  a  sober  right  mind.'  See 
in  the  passages  from  Josephus  quoted 
by  De  Wette,  Ant.  xvii.  9,  2,  and  B.  I.  ii. 
3,  both  referring  to  the  same  history, 
where  crwc^poi'tcrfxos  is  evidently  a  quiet, 
sound,  or  sober  mind. 

»  This  personification  of  the  gospel  is 
very  common  with  Paul. 

^  '  I  know  whom  I  have  believed.'  The 
Authorized  Version  is,  I   think,  right  : 


II  TIMOTHY  I,  II. 


persuaded  that  he  is  able  to  keep 
for  that  day  the  deposit  I  have 

13  entriLsted  to  him.  Have '  an  out- 
line of  sound  words,  which  [words] 
thou  hast  heard  of  me,  in  faith 
and  love    which   [are]  in   Christ 

1*  Jesus.  Keep,  by  the  Holy  Ghost 
which    dwells    in    us,    the    good 

15  deposit  entrusted  [to  thee].  Thou 
knowest  this,  that  all  who  [are] 
in  Asia,  of  whom  is  Phygellus  and 
Hermogenes,   have  turned   away 

16  from  me.  The  Lord  grant  mercy 
to  the  house  of  Onesiphorus,  for 
he  has  often  refreshed  me,  and 
has  not  been  ashamed  of  my  chain ; 

17  but  being  in  Rome  sought  me  out 
-very  diligently,  and  found  [me] — 

18  the  Lord  grant  to  him  to  find 
mercy  from  [the]  Lord  in  that 
day — and  how  much  service  he 


TTLo-Tevoj,  -H-itli  the  dative  is  always  in  the 
Nbav  Te;itament  to  believe  a  person. 
The  only  case  that  might  raise  a  doubt 
is  John'  v.  24. :  but  there,  I  apprehend, 
the  passage  must  be  governed  by  uni- 
versal usage  els  Tiva  is  the  object  of 
belief,  used  very  often  in  John,  who  em- 
ploys the  word  nLo-Tevcj  far  more  than 
any,  (next  to  his  Gospel  is  the  Acts,) 
the  person  who  is  the  object  of  my  faith, 
on  whom  I  believe,  Ich  riLavhean  Ihn.  ewt 
rov  goes  on  to  the  idea  of  confidence.  I 
rest  roy  faith  on  him,  yet  with  a  more 
general  idea  of  looldng  to  any  one  ^\•ith 
this  confidence.  It  is  only  used  however 
six  times,  that  I  am  aware  of :  Acts  xi. 
17,  xvi.  SI,  xxii.  19;  Rom.  iv.  5,  2-i.  irri 
Tivt  is  yet  rarer,  and  I) e sides  Luke  xxiv. 
25,  only  used  the  three  times  that  Isaiah 
xxviii.'ie  is  yuoted,  PkOm.  ix.  33,  x.  11,  1 
Peter  ii.  6.  Here  it  is  confidence  in,  reli- 
ance upon,  ei'  Tii'i  is  used  still  more 
seldom.  Mark  i.  15,  where  it  refers  to 
the  truth  of  the  substance  of  a  thing,  as 
in  English, '  I  believe  in  the  gospel,'  the 
good  news,  a  story.  The  LXX  use  it 
thrice :  Ps.  Ixxvii.  26,  36,  (22,  32,)  and 
Jer.  xii.  6.  It  is  once  used  in  the  Apo- 
crypha. The  habitual  use  therefore  is 
with  a  dative,  to  believe  a  i>erf.o)i:  els 
Tira,  to  believe  on  or  in  a  person  as 
object  of  faith,  as  John  xiv.  1 :  '  Ye  be- 
lieve in  God :'  do  not  see  him.    So,  now 


rendered  in  Ephesus  thou  knowest 
best. 
II.      Thou  therefore,  my  child,  be 
strong  in  the  grace  which  [is]  in 

2  Clirist  Jesus.  And  the  tilings 
thou  hast  heard  of  me  in  the 
presence  of'"  many  witnesses, 
these  entrust  to  faithful  men,  such 
as  shall  be  competent  to  instruct 

3  others  also.  Take  thy  share  there- 
fore in  suffering"  as  a  good  soldier 

*  of  Jesus  Christ.  No  one  going" 
as  a  soldier  entangles  himself  with 
the  affairs  of  life,  that  he  may 
please  him  who  has  enlisted  him 

5  as  a  soldier.  And  if  also  any  one 
contend  [in  the  games],  he  is  not 
crowned  unless   ho  contend  law- 

^  fully.  The  husbandman  must 
labour?  before  partakiug  of  the 
fruits. 

they  were  losing  Christ  on  earth,  they 
were  to  belie ce  in  him.  em'  nva  adds  the 
thought  of  the  mind  looking  to  any  one 
with  trust :  eTri  ru't,  trusting  in :  ey  rtvi, 
receiving  a  statement  as  true. 

'  Or '  hold  fast.'  There  is  no  article  to 
vTroTi'TToia-Lv.  Accusatives  after  a  verb 
often  have  not.  They  explain  the  nature 
of  the  action  of  the  verb.  But  Timothy 
had  heard  no  form  from  Paul,  but  words 
or  doctrines.  Hence,  he  had  not  to  keep 
the  form,  but  to  have  a  summary  or  out- 
line, so  as  to  state  clearly  and  definitely 
what  he  did  hold.  Hence,  the  article  is 
far  better  away.  I  have  added  '  words ' 
in  [  ],  because  in  English, '  which '  might 
be  thought  to  refer  to  outline,  vnorvrroicriu 
is  a  systematic  ex^jose,  in  outline,  of  any 
system  of  doctrine  or  philosophy.  It  is 
tiie  name  given  to  the  sketchof  Pyrrhonic 
doctrine  given  by  Sextus  Empiricus,  for 
example.    See  1  Tim.  i.  16. 

"'  Sid.  But  Sid  means  here,  as  it  does 
elsewhere,  the  state  or  circumstances  in 
which  a  thing  happened,  as  Rom.  ii.  27. 

"  See  chap  i.  8. 

°  Or  '  serving.' 

p  The  structure  of  the  phrase  is  some- 
what obscure,  and  might  be  rendered, 
•The  labouring  husbandman  ought  first 
to  partake  of  the  fruits.'  But  the  sense 
is  that  he  must  work  first  in  order  to 
partake. 


II  TIMOTHY  II. 


7  Think  of  the  things  which  I  say, 
for    the    Lord    shall    givei    thee 

8  understanding  in  all  things.  Re- 
member Jesus  Christ  raised  from 
among  [the]  dead,  of  [the]  seed 
of  David,   according   to  my  glad 

*  tidings,  in  which  I  suffer  even 
unto  bonds  as  an  evildoer :  but 
the  word  of  God  is  not  bound. 

^^  For  this  cause  I  endure  all  things 
for  the  sake  of  the  elect,  that  they 
also  may  obtain"^  the  salvation 
which  [is]   in   Christ  Jesus  with 

1^  eternal  glory.  The  word  [is]  faith- 
ful ;  for  if  we  have  died  together 
with    [him,]    we    shall    also   live 

^■^  together ;  if  we  endure,^  we  shall 
also  reign  together ;  if  we  deny,^ 

13  he  also  will  deny  us ;  if  we  are 
unfaithful,  lie  abides  faithful,  for' 
he  cannot  deny  himself. 

1*  Of  these  things  put  in  remem- 
brance, testifying  earnestly  before 
the  Lord  not  to  have  disputes  of 
words,  profitable  for  nothing,  to 
the    subversion    of    the  hearers. 

15  Strive  diligently  to  present  thy- 
self approved  to  God,  a  workman 
that  has  not  to  be  ashamed, 
cutting   in    a    straight    line    the 


1  T.  R.  reads  '  may  the  Lord  give.' 
■■  '  Obtain '  has  not  an  active  sense,  but 
means  simply  get  it,  not  miss  it. 

*  See  verse  10.  '  Endure'  has  a  double 
sense  in  English ;  '  to  last,'  and  '  to  go 
through  suffering  patiently.'  Here  it  is 
the  latter. 

'  Many  copies  read  '  shall  deny.' 

»  T.  R.  omits  '  for.' 

^  Or  '  missed  the  mark.'  But  this, 
though  exact,  is  too  familiar;  and  'missed 
the  truth'  has  another  sense. 

*  fx-evTOL  affirms  with  certainty  where 
doubt  may  have  been  raised  :  *  surely 
you  do  not;'  'why  you  do  not.'  Hence 
'  yet,  still.'  As  here,  this  overthrowing 
might  seem  to  call  in  question  God's 
foundatioa.  Yet  that  remains  firm.  All 
the  speculation  as  to  what  the  founda- 
tion is  is  futile,  particularly  Huther's, 


16  word  of  truth  ;  but  profane  vain 
babblings  shun,  for  they  will  ad- 

17  vance  to  greater  impiety,  and  their 
word  will  spread  as  a  gangrene  ; 
of  whom  is  Hymenaeus  and  Phile- 

13  tus  ;  [men]  who  as  to  the  truth 
have  gone  astray,''  saying  that 
the  resurrection  has  taken  place 
already  ;  and  overthrow  the  faith 

19  of  some.  Yet"  the  firm  foundation 
of  God  stands,  having  this  seal, 
[The]  Lord  knows  those  that  are 
his  ;  and,  Let  everyone  who  names 
the  name  of  [the]  Lordy  withdraw 

20  from  iniquity.  But  in  a  great 
house  there  are  not  only  gold  and 
silver  vessels  but  also  wooden 
and  earthen ;  and  some  to  honour, 

21  and  some  to  dishonour.  If  there- 
fore one  shall  have  purified  himself 
from  these,  in  separating  himself 
from  them^  he  shall  be  a  vessel  to 
honour,  sanctified,^  serviceable  to 
the  Master,   prepared  for   every 

22  good  work.  But  youthful  lusts 
flee,  and  pursue  righteousness, 
faith,  love,  peace,  with  those  that 
call  upon  the  Lord  out  of  a  pure 

23  heart.  But  foolish  and  senseless  ^ 
questionings  avoid,  knowing  that 


followed  (and  Wiesinger's  still  more 
closely)  by  Ellicott  and  Alford  and  many 
others,  who  say  the  invisible  church. 
The  church  is  founded,  a  building;  not 
a  foundation.  It  is  simply  God's  founda- 
tion abstractedly. 

y  T.R.  reads  '  Christ.' 

^  iKKaOdpr)  aTTo.  eKK.ia  only  found  1  Cor. 
V.  7,  '  Purge  out  the  old  leaven.'  There 
it 'was  getting  rid  of  it  out  of  the  lump; 
here  he  has  to  purge  himself  from  among 
them  (the  vessels).  Hence  we  have  and, 
which,  with  e/c,  is  rendered  by  'sepa- 
rating from.' 

"■  T.  R.  adds  *  and,'  with  many  autho- 
rities 

^  Literally  '  foolish  and  undisciplined 
questionings.'  anat.SevTo?,  used  for  many 
difierent  words  by  LXX,  but  in  general 
a  mind  not  subject  to  God,  a  man  follow- 


II  TIMOTHY  II,  in. 


2*  they  beget  contentions.  And  a 
bondsman  of  [the]  Lord  ought  not 
to  contend,  but  be  gentle  towards 

25  all ;  apt  •=  to  teach  ;  forbearing  ;  in 
meekness  setting  right  those  who 
oppose,  if  God  perhaps  may  some- 
time give  them  repentance  to 
acknowledgment  of   [the]   truth, 

28  and  that  they  may  awake  up  out 
of  the  snare  of  the  devil,  [who 
are]  taken  by  him,  for  his'^  will. 

in.  But  this  know,  that  in  [the] 
last  days  difficult  times  shall  be 

2  there  ;  for  men  shall  be  lovers  of 
self,  lovers  of  money,  boastful, 
arrogant,evil  speakers, disobedient 
to  parents,   ungrateful, «  profane, 

3  without  natural  affection,  impla- 
cable, slanderers,  of  unsubdued 
passions,  savage,  having  no  love 

*  for  what  is  good,  traitors,  head- 
long, of  vain  pretensions,  lovers 
of  pleasure  rather  than  lovers  of 

5  God  ;  having  a  form  of  piety,  but 
denying  the    power    of   it :    and 

*  from  these  turn  away.  For  of 
these  are  they  who  are  getting 
into  houses,  and  leading  captive 
silly  women,  laden  with  sins,  led 

7  by  various  lusts,  always  learning, 
and  never  able  to  come  to  [the]  ^ 

8  knowledge  of  [the]   truth.    Now 

ing  his  own  mind  and  will.  It  is  used 
by  Machines  with  fxaprvpia,  an  unskilful, 
ill-ordered  testimony.  SeeEur.  inOrest. 
410,  Kyplce  on  iii.  5.  It  is  used  for  's'ds 
and  72:. 

<=  Some  take  SiSa»tTi/co9  here  as  '  teach- 
able ;'  but  it  seems  to  be  more  the  spii^it 
of  the  servant  of  the  Lord. 

<i  It  is  here  a  question  whether  it  be 
God's  will  or  Satan's ;  whether  ei?  refers 
to  '  awake  up'  or  'taken  captive  :'  'awake 
up  for  his  (God's)  will  out  of  the  snare,' 
&c.;  that  those  who  have  been  taken  as 
prey  by  the  devil  may,  God  having  given 
them  repentance  to'the  acknowledging 
of  the  truth,  awake  up  to  follow  his  will. 
It  is  cKtiivav,  not  avTov;  and  therefore 
properly  refers  to  God.   However,  exeiVow 


in  the  same  manner  in  which 
Jannes  and  Jambres  withstood 
Moses,  thus  these  also  withstand 
the  truth  ;  men  corrupted  in  mind, 
found  worthless  as  regards  theu 
0  faith.  But  they  shall  not  advance 
farther;  for  their  folly  shall  be 
completely  manifest  to  all,  as  that 

10  of  those  also  became.  But  thou 
hast  been  thoroughly  acquainted 
with  •>  my  teaching,  conduct,  pur- 
pose,   faith,    patience,    love,   en- 

11  durance,  persecutions,  sufferings  : 
what  [sufferings]  happened  to  me 
in  Antioch,  in  Iconium,  in  Lystra  ; 
what  persecutions  I  endured  ;  and 
the  Lord  delivered  me  out  of  all. 

12  And  all  indeed  who  desire  to  live 
piously  in   Christ  Jesus  will  be 

1-^  persecuted.  But  wicked  men  and 
juggling  impostors  shall  advance 
in  evil,'  leading    and    being  led 

11  astray.  But  thou  abide  in  those 
things  which  thou  hast  learnt, 
and  [of  which]  thou  hast  been 
fully  persuaded,  knowing  of  whom 

15  thou  hast  learned  [them]  ;  and 
that  from  a  child  thou  hast  known 
the  sacred  letters,  which  are  able 
to  make  thee  wise  unto  salva- 
tion, through  faith  which  ^is]  in 

18  Christ    Jesus.      Every    scripture 

may  designate  emphatically  Satan  as 
saying,  that  being's  will.  I  have  a  little 
doubt  whether  the  apostle  would  use 
e<€tVou  in  this  way  of  God.  It  is  some- 
what famliar.  As  to  Christ  however, 
see  ii.  13,  2  Pet.  i.  16,  Tit.  iii.  7.  I  have 
not  myself  difficulty  in  this  emphatic 
use  of  iitiivov,  and  none  in  the  employ- 
ment of  e^it)ypr)fx4i'oi.  I  rather  prefer 
however  its  application  to  God.  I  am 
not  quite  sure  if  a>/aioj<^w  eis  be  right 
Greek. 

e  Or  '  ungracious.'  See  Luke  vi.  35. 

f  kT;iyvoi7i<:  is  clear,  full  knowledge  or 
acknowledgment. 

«  Or  '  as  regards  faith.' 

•>  Or  '  followed  up.' 

'  Literally  '  to  worse.' 


II  TIMOTHY  III,  IV. 


[is]  divinely  inspired,  and  profita- 
ble for  teaching,  for  conviction, 
for  correction,  for  instruction  in 

^7  righteousness ;  that  the  man  of 
God  may  be  complete,  fuUy  fitted 
to  every  good  work. 

IV.  I  testify  "^  before  God  and 
Christ  Jesus,  who  is  about  to 
judge  living  and  dead,  and'  by 
his  appearing  and  his   kingdom, 

2  proclaim  the  word  ;  be  urgent  in 
season  and  out  of  season,  convict,™ 
rebuke, encourage,with  all  patience 

3  and  doctrine.  For  the  time  shall 
be  when  they  will  not  bear  sound 
teaching ;  but  according  to  their 
own  lusts  will  heap  up  to  them- 
selves teachers,  having  an  itching 

*  ear ;  and  they  will  turn  away 
their  ear  from  the  truth,  and  will 

5  have  turned"  aside  to  fables.  But 
thou,  be  sober"  in  all  things,  bear 
evils,  do  [the]  work  of  an  evan- 
gelist, fill  up  the  full  measure  of 

^  thy  ministry.    For  I  am  already 


k  T.  R.  reads '  I  testify  therefore,  'before 
God  and  the  Lord  Jesus  Christ.' 

1  That  is  '  I  testify  or  charge  you  be- 
fore God,  and  by  the  appearing.'  Some 
read  '  at.'  It  may  be  taken  as  '  accord- 
ing to,'  that  is,  the  judgment  is  according 
to  the  power  and  glory  of  his  appearing 
and  his  kingdom.  There  are  two  read- 
ings, KaC,  the  editions ;  and  Kara,  T.  R. 
With  Kai  it  must  be  taken  '  and  by.'  So 
it  is  by  Vulgate ;  whereas,  P.  Syr.  reads 
'  at,'  according  to  Leusden  and  Etheridge. 
It  may  be  connected  with  6ia/xapTupo;u.ai 
if  Kara  be  read.  So  Matthsei  takes  it, 
who  reads  Kara.  For  the  construction, 
see  Deut  iv.  26. 

«>  Or  '  reprove.'  See  1  Tim.  v.  20. 

"  Or  'will  be  turned  aside.'  The  thing 
will  have  taken  place.  Or,  something 
medial,  'will  have  turned  themselves.' 
eKTpewui  has  commonly  a  causative  force. 
Hence  the  middle  or  passive,  a  neuter  or 
reflective.  In  the  New  Testament,  the 
passive  for  reflective  middle  is  not 
uncommo^ji.  Here  their  being  already 
turned  aside  leads  them  to  turn  away 
their  ear  from  the  truth. 


being  poured  out,P  and  the  time 

7  of   my  release  is  come.     I  have 
combated  the  good  combat,  I  have  ( 
finished  the  race,  I  have  kept  the 

8  faith.  Henceforth  1  the  crown  of 
righteousness  is  laid  up  for  me, 
which  the  Lord,  the  righteous 
Judge,  will  render  to  me  in  that 
day  ;  but  not  only  to  me,  but  also 
to   all   who   love    his    appearing. 

8  Use    diligence    to     come    to    me 

10  quickly  ;  for  Demas  has  forsaken 
me,  having  loved  the  present  age, 
and  is  gone  to  Thessalonica ; 
Cresces  to  Galatia,  Titus  to  Dal- 

11  matia.  Luke  alone  is  with  me. 
Take  Mark,  and  bring  [him]  with 
thyself,  for  he  is  serviceable  to  me 

12  for  ministry.    But  Tychicus  I  have 
^'^  sent  to  Ephesus.   The  cloak  which 

I  left  behind  [me]  in  Troas  at 
Carpus 's,  bring  when  thou  comest, 
and  the  books,  especially  the 
1*  parchments.  Alexander  the  snaith 
did''  many  evil  things  against  me. 


°  vri4>oi  implies  not  watching  actively, 
nor  being  awake ;  but  that  sober  clear- 
ness of  mind  resulting  from  exemption 
from  false  influences — not  muddled  with 
the  influence  of  what  intoxicates.  So  we 
think  of  one  when  we  say,  He  has  a  sober 
judgment. 

p  I  had  conceived  this  long  as  'I  have 
had  the  libation  poured  on  me,  ready  to 
sacrifice.'  But,  though  Wetstein  so  takes 
it  with  Parkhurst,  I  cannot  find  any  ex- 
ample of  anevSoixai.  as  passive :  '  I  have 
had  the  libation  poured  on  me.'  And 
avaKvio  does  not  speak  of  being  sacrificed. 
The  reference  to  the  departure  of  guests 
after  libations  is  questionable,  though 
the  words  correspond.  It  is  as  Phil, 
ii.  17. 

1  AotTTov, '  henceforth,'  with  the  sense 
of  *  this  being  finished,  there  remains 
consequently.' 

"•  See  Genesis  l.  15, 17,  and  Apocrypha, 
praye^  of  Azarias  19 ;  but  the  sense  of 
shewing  is  lost.  We  say  '  shewing  kind- 
ness,' referring  to  acts,  because  they 
shew  what  was  in  the  heart ;  but  we  do 
not  say  '  shew  evil.'    '  Did  me  evil'  I  do 


II  TIMOTHY  IV. 


The  Lord  render  to  hira^  according 

^5  to  his  works.  Against  whom  be 
thou  also  on  thy  guard,  for  he  has 

1^  greatly  withstood  our  words.  At 
my  first  defence  no  man  stood 
with  me,  but  all  deserted  me.  May 

1'  it  not  be  imputed  to  them.  But 
the  Lord  stood  with  [me],  and 
gave  me  power,  that  through  me 
the  proclamation  might  be  fully 
made,  and  all  [those  of]  the 
nations  should  hear ;  and  I  was 
delivered  out  of  the  lion's  mouth. 

18  t  The  Lord  shall  deliver  me  from 


not  say,  as  it  may  involve  effects  on  the 
work. 
«  Many  authorities  read  '  shall  render 


eveiy  wicked  work,  and  shall 
preserve  [me]  for  his  heavenly 
kingdom  ;  to  whom  [be]  glory  for 
the  ages  of  ages.     Amen. 

1^      Salute  Prisca  and  Aquila,  and 

-0  the  house  of  Onesiphorus.  Eras- 
tus  remained  in  Corinth,  but 
Trophimus  I  left  behind  in  Miletus 

■^1  sick.  Use  diligence  to  come  before 
winter.  Eubulus  salutes  thee,  and 
Poudes,  and  Linus,  and  Claudia, 

22  and  the  brethren  all.  The  Lord 
Jesus  Christ  [be]  with  your  spirit. 
Grace  [be]  with  you.^ 

to  him.' 
t  T.R.  adds 'and.' 
▼  T.  R.  adds  'Amen.' 


EPISTLE      TO 

TITUS. 


PAUL,  bondsman  of  God,  and'' 
apostle  of  Jesus  Christ  according 
to  [the]  faith  of  God's  elect,  and 
*  knowledge  of  [the]  truth  which 

2  [is]  according  to  piety;  inx  [the] 
hope  of  eternal  life,  which  God, 
who  cannot  lie,  promised  before 

8  the  ages  of  time,  but  "  has  mani- 
fested in  its  own  due  season  his 
word  in  [the]  proclamation  with 
which  I  have  been  entrusted  ac- 
cording to  [the]  commandment  of 

*  our  Saviour  God ;  to  Titus,  my 
own  child  according  to  [the] 
faith    common   [to   us]  :    Grace  ^ 


"■  In  Greek  Se,  a  particular  additional 
circumstance,  more  marked  as  a  distinct 
relationship,  giving  occasion  to,  conse- 
quences. 

»  €iriyvoi<nv,  real,  full  knowledge. 

y  eTTt,  the  condition  under  which  the 
mission  exists. 


and  peace  from  God  [the]  Father, 
and  Christ  Jesus*  our  Saviour. 

5  For  this  cause  I  left  thee  in 
Crete,  that  thou  mightest  go  on 
to  set  right  what  remained  [un- 
ordered], and  establish  elders  in 
each  city,  as  I  had  ordered  thee  : 

0  if  any  one  be  free  from  all  charge 
[against  him],  husband  of  one 
wife,  having  believing  children  not 

7  accused  of  excess  or  unruly.  For 
the  overseer  must  be  free  from  all 
charge  [against  him]  as  God's 
steward ;  not  headstrong,  not 
passionate,  not  disorderly  through 


«  T.  R.  adds  '  mercy,'  with  many  good 
authorities  ;  but  the  omission  is  supported 
by  a  greater  weight  of  codices,  versions, 
and  lathers.  But  I  still  doubt  of  it.  as 
2  Tim.  contradicts  the  assertion  of  Chry- 
sostom. 

»  T.  E.  reads  'and  Lord  Jesus  Christ.' 


TITUS  I,  II. 


wine,  not  a  striker,  not  seeking 
8  gain  by  base  means ;  but  hospi- 
table, a  lover  of  goodness,  discreet, 
8  just,  pious,  temperate,  clinging  to 
the  faithful  word  according  to  the 
doctrine  taught,  that  he  may  be 
able  both  to  encourage  with  sound 
teaching   and  refute    gainsayers. 
^0  For  there  are  many  and  disorderly 
vain   speakers  and  deceivers    of 
people's  minds,  specially  those  of 

11  [the]  circumcision,  who  must  have 
their  mouths  stopped,  who  subvert 
whole  houses,  teaching  things 
which  ought  not  [to  be  taught] 

12  for  the  sake  of  base  gain.  One  of 
themselves,  a  prophet  of  their  own, 
has  said,  Cretans  are  always  Liars, 
evil   wild  beasts,    lazy  gluttons. 

1*  This  testimony  is  true  ;  for  which 
cause  rebuke  them  severely,  that 
they  may  be  sound  in  the  faith, 

1^  not  turning  [their]  minds  to 
Jewish  fables  and  commandments 
of   men   turning  away    from  the 

15  truth.  All  things  [are]  pure  to 
the  pure  ;  but  to  the  defiled  and 
unbelieving  nothing  [is]  pure ; 
but  both  their    mind    and   their 

1^  conscience  are  defiled.  They  pro- 
fess to  know  God,  but  in  works 
deny  [him],  being  abominable, 
and  disobedient,  and  found  worth- 
less as  to  every  good  work.  (II.) 
But  do  thou  speak  the  things  that 


•>  (Toi4>povi^(o<Ti,  to  impart  and  enfoi'ce  by 
will,  counsel,  and  rebuke,  rules  of  conduct, 
&c. 

c  T.E.  reads  'keepers  at  home,'  oiKoupov? 
for  oLKovpyovs.  The  reading  is  not  quite 
certain. 

<i  T.R.  has  not  'sincerity,'  nor  Erasmus 
nor  Beza.    It  is  in  Stephauus,  1550. 

e  T.  R.  reads  '  you.' 

f  Though  I  have  put  'to  make  them- 
selves,' instead  of  'to  be,'  I  judge  I  have 
given  the  true  sense.  It  is  elsewhere  used 
of  the  chi-istian  towards  God  or  Christ; 


'■^  become  sound  teaching  ;  that  the 
elder  men  be  sober,  grave,  dis- 
creet, sound  in  faith,  in  love,  in 

3  patience  ;  that  the  elder  women 
in  like  manner  be  in  deportment  as 
becoming  those  who  have  to  say  to 
sacred  things,  not  slanderers,  not 
enslaved  to  much  wine,  teachers 

^  of  what  is  right ;  that  they  may 
admonish^  the  young  women  to 
be  attached  to  [their]  husbands, 
to  be  attached  to  [their]  children, 

5  discreet,  chaste,  diligent  in  home 
work,=  good,  subject  to  their  own 
husbands,  that  the  word  of  God 

6  may  not  be  evil  spoken  of.  The 
younger  men  in  Kke  manner  exhort 

7  to  be  discreet :  in  all  things  afford- 
ing thyself  as  a  pattern  of  good 
works ;  in  teaching  uncorrupted- 

8  ness,  gravity ,<*  a  sound  word,  not 
to  be  condemned ;  that  he  who  is 
opposed  may  be  ashamed,  having 
no  evil  thing  to  say  about  us  : « 

9  bondsmen  to  be  subject  to  their 
own  masters,  to^  make  themselves 
acceptable    in    everything ;    not 

10  gainsaying  ;  s  not  robbing  [their 
masters],  but  shevsdng  all  good 
fidelity,  that  they  may  adorn  the 
teaching  which  [is]  of  our  Saviour 

11  God  in  all  things.  For  the  grace 
of  God  which  carries  with  it  salva- 
tion for  all  men^  has   appeared, 

12  teaching  i   us  that,  having  denied 


but  to  be  acceptable  is  a  fact.  I  cannot 
exhort  a  person  to  be  it ;  to  make  himself 
so  I  can  ;  and  that  is  the  sense  here. 

e  Or  'contradictory;'  that  is,  opposing 
their  masters  when  they  speak  to  them. 

t  It  may  be  translated  '  has  appeared  to 
all  men,'  but  I  prefer  the  text. 

i  TraiSevo)  has  certainly  the  sense  of  dis- 
cipline, and  always  perhaps  can-ies  with 
it  something  of  the  thought  of  setting 
right,  zureclitweisen ;  but  it  is  used  un- 
questionably for  instructing,  as  in  Acts 
vii.  22,  and  elsewhere.    So  Cyropsedia. 


TITUS  II,  III. 


impiety  and  worldly  lusts,  we 
should  live  soberly,''  and  justly, 
and  piously  in  the  present  course ' 

13  of  things,  awaiting  the  blessed 
hope  and  appearing  of  the  glory  of 
our  great  God  and  Saviour  Jesus 

1*  Christ ;™  who  gave  himself  for  us, 
that  he  might  redeem  us  from  all 
lawlessness,  and  purify  to  himself 
a  peculiar  people,  zealous  for  good 

15  works.  These  things  speak,  and 
exhort,  and  rebuke  with  all  autho- 
rity.   Let  no  one  despise  thee. 

III.  Put  them  in  mind  to  be  subject 
to  rulers,  to  authorities,  to  be 
obedient  to  rule,  to  be  ready  to 
-  every  good  work,  to  speak  evU  of 
no  one,  not  to  be  contentious,  [to 
be]  mild,  shewing  all  meekness  to- 

3  wards  all  men.  For  we  were  once 
ourselves  also  without  intelligence, 
disobedient,  wandering  in  error, 
serving  various  lusts  and  plea- 
sures, living  in  malice  and  envy, 
hateful,  [and]  hating  one  another. 

4  But  when  the  kindness  and  love" 
to  man  of  our  Saviour  God  ap- 

5  peared,  not  on  the  principle  of 
works  which  [were  done]  in  righ- 
teousness which  we  had  done,  but 
according  to  his  own  mercy  he 
saved  us  through  [the]  washing"  of 
regeneration  and  renewal  of  [the] 

^  Holy    Spirit,    which    he    poured 


^  Elsewhere  translated  'discreet;'  that 
is,  with  self-restraint  and  considei-ation. 

'  Often  translated  '  age,'  but  that  hardly 
gives  the  sense.  'World' gives  the  false 
idea  of  this  world  as  one,  and  heaven 
another.  The  6  vvu  atcii/  was,  for  the  Jews, 
the  present  state  of  things  in  contrast 
with  that  to  be  introduced  by  Messiah. 

">  This  may  possibly  be  translated  as  in 
Auth.  Ver.  Why  EUicott  should  say  the 
Vul.  does,  I  cannot  tell.  It  is  so  punctuated 
in  printed  editions.  The  best  argument 
for  the  translation  of  Auth.  Ver.  is  the  use 
of  Kvpt'ov  in  a  similar  position  ;  but  then 


out  on  us  richly  through  Jesus 

7  Christ  our  Saviour  ;  that,  having 
been  justified  by  pMs  grace,  we 
should  become  heirs  according  to 

8  [the]  hope  of  eternal  life.  The 
word  [is]  faithful,  and  I  desire 
that  thou  insist  on  these  things, 
that  they  who  have  believed  God 
may  take  care  .  to  pay  diligent 
attention  to  good  works.  These 
things  are  good  and  profitable  to 

^  men  ;  but  foolish  questions,  and 
genealogies,  and  strifes,  and  con- 
tentions about  the  law,  shun  ;  for 
they  are   unprofitable  and  vain. 

10  An  heretical  man  after  a  first 
and  second  admonition  have  done 

11  with,  knowing  that  such  a  one 
is  perverted,  and  sins,  being  self- 
condemned. 

12  When  I  shall  send  Artemas  to 
thee,  or  Tychicus,  use  diligence  to 
come  to  me  to  Nicopolis ;  for  I 
have    decided    to    winter    there. 

13  Zenas  the  lawyer  and  ApoUos  set 
forward  diligently  on  their  way, 
that  nothing  may  be  lacking  to 

1^  them  ;  and  let  ours  also  learn  to 
apply  themselves  to  good  works 
for  necessary  wants,    that    they 

15  may  not  be  unfruitful.  All  with 
me  salute  thee.  Salute  those  who 
love  us  in  [the]  faith.  Grace  [be] 
with  you  aU.i 


note  that  i^^coi'  is  placed  before,  so  that  it 
is  really  an  arg-ument  the  other  way. 

n  Literally  '  philanthropy.' 

o  'Washing' is  right  here.  It  is  a  bath, 
or  the  water  for  it.  The  proper  word  for 
the  bath  as  a  vessel  is  Kovrrip.  '  Regenera- 
tion' is  not  the  same  word  as  '  being  boru 
again,'  nor  used  for  it  in  scripture.  Be- 
sides this  verse,  it  is  only  used  in  Matt, 
xix.  '28,  for  the  Saviour's  coming  kingdom. 

p  6K61V0V,  referring,  I  appi-eheud,  to  God 
our  Saviour. 

q  T.  E.  adds  '  Amen.' 


EPISTLE        TO 

PHILEMON. 


PAUL,  prisoner  of  Christ  Jesus, 
and  Timotheus  the  brother,  to 
Philemon   the   beloved    and    our 

2  fellow- workman,""  and  to  the  sister « 
Apphia  and  to  Archippus  our 
fellows oldier,  and  to  the  assem- 
bly  which    [is]    in   thine    house. 

3  Grace  to  you  and  peace  from  God 
our  Father,  and  [the]  Lord  Jesus 
Christ. 

4  I  thank  my  God,  always  making 
mention   of  thee   at  my  prayers, 

5  hearing  of  thy  love  and  the  faith 
which  thou  hast  towards  the  Lord 
Jesus,  and  towards  all  saints,  in 

6  such  sort  '  that  thy  participation 
in  the  faith  should  become  opera- 
tive in  the  acknowledgment  of 
every  good  thing  which  is  in  us' 

7  towards  Christ  Jesus.  For  we 
have  great  thankfulness^  and 
encouragement  through"  thy  love, 
because  the  bowels  of  the  saints 
are  refreshed  by  thee,  brother, 

8  Wherefore,  having  much  bold- 
ness in  Christ  to  enjoin  thee  what 

^  is  fitting,  for  love's  sake  I  rather 
exhort,  being  such  a  one  as  Paul 
the  aged,  and  now  also  prisoner  of 

»■  Or  'our  beloved  and  fellow-workman.' 

«  T.  R ,  with  several  codd.,  reads  '  be- 
loved '  for  '  sister.' 

'  OTTO)?,  '  so  that ;'  not  iVa. 

^  T.  R.  reads  'you.* 

"'  Many  copies  read  ^(apdv  'joy,'  for 
xdpiv  '  ihauktulness.'  The  reading  is 
doubtful.  See  1  Tim.  i.  12,  2  Tim.  1.  3. 
Some  read  also  •  I  had.' 

*  eTTL, '  by  occasion  of.'  It  was  the  condi- 
tion of  his  joy. 

y  '  My '  is  put  first  as  emphatic. 

'■  '  My '  is  doubtful,  perhaps  better  left 
out. 


^^  Jesus  Christ.  I  exhort  thee  for 
my  y  child,  whom  I  have  begotten 

^^  in  [my] '-  bonds,  Onesimus,  once 
unserviceable  to  thee,  but  now 
serviceable  to  thee  and  to  me  : 

12  whom  I  have  sent  back  to  thee  : 
but  do  thou  [receive]  *  him,  that 

13  is,  my  bowels  :  whom  I  was  desi- 
rous of  keeping  with  myself,  that 
for  thee  ^  he  might  minister  to  me 
in  the  bonds  of  the  glad  tidings  ; 

1^  but  I  have  wished  to  do  nothing 
without  thy  mind,  that  thy  good 
might  not  be  as  of  necessity  but 

15  of  willingness  :  for  perhaps  for 
this  reason  he  has  been  separated 
[from  thee]  for  a  time,  that  thou 
mightest    possess  him    fully  for 

1^  ever  ;  not  any  longer  as  a  bonds- 
man, but  above  a  bondsman,  a 
beloved  brother,  specially  to  me, 
and  how  much  rather  to  thee, 
both  in  [the]  flesh  and  in  [the] 

17  Lord  ?  If  therefore  thou  boldest 
me  to  be  a  partner  [with  thee], 

IS  receive  him  as  me  ;  but  if  he  have 
wronged  thee  anything  or  owe 
anything  [to  thee],  put  this  to  my 

19  account.     I  Paul  have  written  [it] 


a  I  have  put  this  in  brackets,  as  it  is 
doubtful  whether  it  be  not  added  to  make 
the  sense  clearer,  the  apostle  having  inter- 
rupted his  sentence,  and  the  rrpocrXa^oO 
being  in  verse  17.  But  it  is  very  probable 
that  the  reading  is  aoi  instead  of  ai)  6e,  as 
in  s,  C  by  first  hand,  D  both.  In  that 
case  the  translation  would  be  '  whom  I 
have  sent  unto  thee,  him  that  is  my 
bowels.'  The  connection  with  irpoaka^ov 
remains  the  same. 

b  That  is,  '  instead  of  thee,'  a  not  unim- 
portant testimony  to  the  sense  of  un-e'p. 


PHILEMON. 


with  mine  own  hand  ;  J  will  repay 
[it]  :  that  I  say  not  to  thee  that 
thou  owest  even  thine  own  self 

20  also  to  me.  Yea,  brother,  J  would  "^ 
have  profit  of  thee  in  [the]  Lord  : 
refresh    my    bowels    in    Christ.'' 

21  Being  confident  of  thine  obedience, 
I  have  written  to  thee,  knowing 
that  thou  wilt  do  even  more  than 


c  Or  'profit  of  thee.' 

d  T.  R.  reads  '  in  [the]  Lord. 

e  Or  '  prepare  hospitaUty  for  me ;'  that 


-^  I  say.  But  withal  prepare  me 
also  a  lodging  ;  ^  for  I  hope  that 
I  shall  be  granted  to  you  through 

-3  your  prayers.  Epaphras  salutes 
thee,  my  fellow-prisoner  in  Christ 

■-*  Jesus  ;  Mark,  Aristarchus,Demas, 

'-■''  Luke,  my  fellow-workmen.  The 
grace  of  our  Lord  Jesus  Christ 
[be]  with  your  spirit. ^ 

is,  '  to  receive  me  as  a  guest.' 
f  T.R.adds  'Amen.' 


EPISTLE    TO    THE 

HEBREWS. 


GOD  having  spoken  in  many  parts 
and  in  many  ways  formerly  s  to 
2  the  fathers  in  the  prophets,  at  the 
end  I'  of  these  days  has  spoken  to 
us  in   [the  person  of  the]'  Son, 


8  Or  '  of  old.' 

^  T.  R.  reads  eir^dTiav,  not  ecrx^Tov,  that 
is,  is  plural  and  refers  to  'days'  last 
noticed.  It  is  a  Hebrew  expression,  as 
several  here,  for  the  end  of  the  period  of 
the  law,  when  Messiah  was  to  be  ititro- 
ductd.  Kimchi,  ad  les.  ii.  2,  'wherever 
these  words,  c::''  nnns2,  are  read,  there 
the  discourse  is  of  the  davs  of  Messias.' 
So  Moses  Nachmanides,  les.  xlix.  1,  says 
it  is  so  understood  by  consent  of  all.  Cf. 
Bleek  and  Schoetgen  in  loco. 

'  The  absence  of  the  article  here  is 
important,  though  difficult  to  render  in 
English ;  the  result  is,  that  God,  speak- 
ing in  the  prophets,  is  clearly  distinct, 
and  using  them  as  his  mouth,  ei- vito 
literally  'in  Son,'  is  not  exactly  'as 
Son,'  because  that  would  be  the  charac- 
ter of  the  syjeaking,  yet  is  perhaps  the 
nearest  to  an  adequate  expression.  On 
the  whole,  I  have  paraphrased  it,  'in 
[the  pers^on  of  the]  Son.'  It  is  God  him- 
self who  speaks  ;  not  by  another ;  not 
as  the  Father  nor  in  the  person  of  the 
Father ;  not  merely  by  the  Holy  Ghost 
using  a  person  not  divine,  but  as  him.self 
a  uivine  person,  and  that  person  the  Son. 

''  There  cannot,  I  think,  be  a  doubt, 
from  the  Jewish  use  of  this  expression, 


whom  he  has  established  heir  of 
all  things,  by  whom  also  he  made 
^  the  worlds :  ^  who  being  [the]  effrd- 
gence '  of  his  glory  and  [the]  exact 
expression  of  his  substance,™  and 


(see  Schoetgen  and  many  others),  that 
this  means  the  universe. 

'  a.TTavya(Tixa,  what  fully  presents  the 
glory  which  is  in  something  else.  Thus 
light  make^  us  know  what  the  sun  is; 
the  tabernacle,  what  the  patt  rn  in  the 
mount  was.  So  Wisdom  of  Jesus,  son 
of  Sirach,  calls  wisdom  a-rravyaa-iMa  of 
eternal  light;  and  Philo,  i.  327,  has  to 
fie  ayiaaixa  o\ov  ayitov  a7rai)yaa"/xa  ixCfji.r]fxa 
apxervnov,  speaking  of  the  created  world, 
eVeiTtt   aitxdrjcrei,    KoAa    Kal   vo'qo'ei    Ka\u)V 

™  Clearly  '  substance,'  '  essential  be- 
ing,' not  '  person.'  It  is  of  God,  not  of 
the  Father :  and  no  one  can  see  the  use 
of  vTrotrrao-is  in  LXX  and  not  see  its 
force;  and  even  its  earhj  ecclesiastical 
use  confirms  this.  It  went  so  far  as 
to  condemn  three  hypostases,  and  it 
afterwards  was  agreed  to  say  one  hy- 
postasis for  the  substance,  and  three  for 
the  person,  I  add,  as  it  is  called  in 
question,  that  Delitsch  maintains  5i' 
eavToO.  Bleek  is  not  decided.  Cod.  Sin. 
has  not  the  words.  P.  Syr.,  and  Ital., 
have  them.  It  is  a  question  of  criticism, 
not  changing  the  sense.  The  form  of 
TTotija-d/u.et'o?  involves  it. 


HEBREWS  I,  II. 


upholding  aU  tiling's  by  the  word 
of  his"  power,  having-  made"  by 
himself  the  purification  ofP  sins, 
set  himself  down  on  the  right 
hand  of   the   greatness   on  high, 

■*  taking  a  place  by  so  much  better 
than  the  angels,  as  he  inherits  a 
name   more   excellent  than  they. 

^  For  to  which  of  the  angels  said  he 
ever.  Thou  art  my  Son:  J  have 
to-day  begotten  thee  ?  and  again, 
J  win  be  to  him  for  father,  and 

6  he  shall  be  to  me  for  son  ?  and 
again,  wheni  he  brings  in  the 
firstborn  into  the  world,  he  says, 
And  let  all  God's  angels  worship 

7  him.  And  as  to  the  angels  he 
says,  Who  makes  his  angels  spirits 
and  his  ministers  a  flame  of  fire  ; 

8  but  as  to  the  Son,  Thy  throne,  O 
God,  [is]  to  the  age  of  the  age, 
and"^  a  sceptre  of  uprightness  [is] 

9  the  sceptre  of  thy  kingdom.  Thou 


°  That  is,  his  own,  the  Son's. 

0  '  Made'  has  a  peculiar  reflective  force 
here,  having  done  it  for  himself.  Though 
we,  as  alone  the  sinners,  have  the  profit, 
yet  the  work  was  done  within  his  own 
person  and  work,  without  us,  as  when  a 
man  journies,  and  so  when  he  makes  a 
person  his  friend,  his  wife,  his  son  by 
adoption.  Note  also  the  difference  of 
tenses. 

p  T.  R.  adds  'our'  before  sins. 

1  I  have  said  '  brings '  for  elcrayayrj,  be- 
cause the  present  in  English  has  the 
sense  of  the  aorist  as  to  the  fact,  not 
the  time.  The  Greek  present  is  more 
'is  bringing.'  Compare  1  Cor.  xv.  27, 
orav  6t-  eiTTT).  Only  the  aorist  thus  used 
speaks  of' one  definite  act,  not  a  pro- 
longed one.  It  is  a  fact  antecedent  to 
the  reasoning  of  the  writer,  and  in  this 
respect  has  a  past  sense.  This  may 
seem  to  require  the  future  perfect.  But 
when  it  is  merely  an  antecedent  in 
reasoning,  this  is  too  exact  a  time, 
expresses  what  is  past  (at  a  future 
time)  too  much.  The  reference  here  is 
to  Ps.  xcvii.  where  he  is  just  coming  in; 
but,  in  a  certain  sense,  he  must  be  there 
to  be  worshiiiped.  His  introduction  is 
antecedent  to  his  worship  as  first-born, 
but  it  is  on  introducing  that  this  follows 


hast  loved  righteousness  and  hast 
hated  lawlessness  ;  therefore  God, 
thy  God,  has  anointed  thee  with  oil 
of  gladness  above  thy  companions. 

10  And,  Thou  in  the  beginning.  Lord, 
hast  founded  the  earth,  and  works 
of   thy   hands    are   the    heavens. 

11  They  shall  perish,  but  thou  con- 
tinue st  still ;  and   they   all   shall 

1-  grow  old  as  a  garment,  and  as  a 
covering  shalt  thou  roll  them  up, 
and  they  shall  be  changed ;  but 
thou  art  the  same,^  and  thy  years 

1^  shall  not  fail.  But  as  to  which  of 
the  angels  said  he  ever,  Sit  at 
my  right  hand  until  I  set'  thine 
enemies  [as]  footstool  of  thy  feet  ? 

1*  Are  they  not  all  ministering  spirits', 
sent  out  for  service  on  account  of 
those  who  shall  inherit  salvation  ? 

II.  For  this  reason  we  should  give 
heed  more  abundantly  to  the 
things   [we  have]   heard,  lest  in 


(hence  the  aorist),  not  when  his  whole 
introducing  is  a  past  thing  and  gone. 
It  will  be  found  that,  in  English,  with  a 
distinct  shade  of  meaning,  present,  fu- 
ture, future-perfect  may  be  used  :  '  when 
he  pays  the  debt  he  shall  come  out :' 
here  it  is  antecedent  as  causal.  '  When 
he  has  paid  the  debt :'  the  payment 
must  come  first.  '  When  he  shall  have 
paid:'  the  same  sense,  but  noting  that 
it  is  not  yet  done,  but  that  it  must  be 
before  he  comes  out.  I  have  referred  to 
all  this  because  critics  have  much  con- 
tested here  the  place  of  'again;'  what 
coming  into  this  world  is  alluded  to, 
and  the  force  to  be  given  to  the  tense 
employed.  Here  the  glorj^  of  the  per- 
son of  Christ  is  before  the  writer's 
thought,  not  the  time  of  introducing.  I 
have  myself  no  doubt  whatever  as  to 
the  translation,  and  that,  as  to  this  last 
point,  what  I  give  is  the  only  right  one. 

r  T. R.  omits  'and.' 

«  sin  nns,  the  existing  one  who  does 
not  change.  Every  creature  is  change- 
able. 

'  See  note  to  verse  6 :  '  set,'  '  have 
set,'  '  shall  have  set,'  have  fundamen- 
tally  the  same  sense ;  but  as  the  causal 
sense  of  antecedence  I  prefer  the  pre- 
sent in  English. 


HEBEEWS  II. 


2  any  way  we  should  slip  away  J  For 
if  the  word  which  was  spoken  by 
angels  was"  firm,  and  every  trans- 
gression and  disobedience  received 

8  just  retribution,  how  shall  we 
escape  if  we  have  been  negligent 
of''  so  great  salvation,  which, 
having  had  its  commencement  in 
being  spoken  [of]  by  the  Lord, 
has  been  confirmed  to  us  by  those 

4  who  have  heard  ;  God  bearing, 
besides,  witness  with  [them]  to 
[it],  both  by  signs  and  wonders, 
and  various  acts  of  power,  and 
distributions  of  [the]  Holy  Ghost, 
according  to  his  will  ? 

5  For  he  has  not  subjected  to 
angels  the  habitable  world  which 
is  to  come/  of  which  we  speak ; 


»  TTaoappvw fj.€v.  What  decides  me  in 
giving  77.  this  sense,  adopted  as  it  is  by 
a  vast  number  of  critics,  is  Prov.  iii.  21, 
and  Origen  cnn.  Cels.  viii.  (De  la  Bue, 
i.  759) ;  in  both  which  the  word  is  so 
used.  Proverbs  is  a  free  translation, 
for  the  Hebrew  is  plural :  '  Let  them  not 
slip  away  from  thine  eyes :'  that  is,  what 
is  spoken  of  in  the  end  of  the  verse ;  but 
it  shews  the  sense  of  the  word,  vie  ixov 
/ytTj  irapapovm-  Origen  argues  that,  though 
spiritual  christians  have  no  need  of  fes- 
tivals— every  day  is  a  Lord's  day— the 
mass  of  those  who  profess  Christianity 
do.  SeiTai  ai(TQy]roiv  naoaSfiyfj.aToii'  ii'a  /u.r) 
TeAeoi/  napappvfi,  that  it  may  not  wholly 
slip  away ;  so  here,  irapappvUiiixev,  that  we 
may  not  slip  away. 

^  eve'i'eTo.  that  is,  was  so  when  given ; 
all  is  in  the  aorist  here,  or  a  truth  as  to 
the  past. 

»  a/u.eArjo'ai'Te?.  Not  merely  neglected 
when  presented,  but  not  cared  for  when, 
as  here,  they  were  nominally  inside, 
malcing  profession.  It  is  found  in  Matt, 
xxii.  5.  They  did  not  care  for  the  invita- 
tion to  the  supper.  1  Tim.  iv.  14  :  negli- 
gent of  the  gift  in  him  :  he  had  it.  Heb. 
viii.  9  :  Israel  was  disobedient,  and  .Jeho- 
vah did  not  care  for  them.  2  Peter  i.  12  : 
'  I  will  not  be  negligent,  and  will  be  care- 
fol  to  put  you  always  in  remembrance.' 

y  A  known  division  among  the  Jews, 
mn  cS'v,  thi.s  age ;  and  what  was  to  be 
introduced  by  the  Messiah,  ssrry.  See  vi. 
6 ;  there  aitoi/,  here  o'lKovfxein). 


^  but  one  has  testified  somewhere, 
saying.  What  is  man,  that  thou 
rememberest  him,'  or  son  of  man 

7  that  thou  visitest  him  ?  Thou 
hast  made  him  some  little  inferior 
to  the  angels  ;  thou  hast  crowned 

8  him  with  glory  and  honour,*  and 
hast  set  him  over  the  works  of 
thy  hands  ;  thou  hast  subjected 
all  things  under  his  feet.  For 
in  subjecting  all  things  to  him, 
he  has  left  nothing  unsubject 
to  him.  But  now  we  see  not 
yet  all  things  subjected  to  him, 

0  but  we  see  Jesus,**  who  [was] 
made  somewhat  inferior  to  angels 
on  account  of  the  suffering  of 
death,*=  crowned  with  glory  and 
honour;  so  that  by  the  grace  of 

'  An  active  recollection,  because  the 
object  is  carel  for;  so  Heb.  xiii.  3. 

a  Some  copies  omit  'and  thou  hast  set 
him  over  the  works  of  thy  hands,'  per- 
haps rightly.  But  s.  A,  D,  Porph.  (Tisch.) 
It.,Vul.have  it.  Hebrews  is  not  in  C.  B 
has  it  not.  It  is  in  the  Psalms,  and  may 
have  been  added  as  supposed  to  be  left 
out. 

*>  Or  'him  who  was  made  somewhat 
inferior  to  the  angels  [even]  .Jesus.' 

•^  'On  account  of,'  may  be  read  '  made 
lower  on  account  of,'  or  'crowned  on  ac- 
count of;'  both  are  true.  All  the  ancient 
commentators  take  the  firs^t  meaning. 
The  modern  reasonings,  as  of  Lunemann, 
Alford,  have  no  force  to  my  mind.  My 
impression  is  that,  were  it  joined  to  the 
latter,  it  would  be  6ia  to  -rradnv,  and  that 
7rd0Tj/u,a  is  merely  the  subjective  state  or 
fact  which  required  it.  See  on  this  point 
Delitsch.  Thus  the  sense  would  run '  But 
we  see  Jesus,  who  was  made  a  little  lower 
than  angels  on  account  of  tlie  suffering  of 
death, crowned  with  glory  and  honour;' 
or  'But  we  see  him  wl-o,  on  account  of 
the  sufifering  of  death,  was  made  a 
little  lower  than  angels,  [even]  Jesus, 
crowned  with  glory  and  honour.'  The 
'so  that'  is  an  appended  sentence;  'he 
was  made  lower,'  &c.  '  So  that.'  Veree 
10  justifies  his  being  made  lower  for 
suffering  death.  So  does  verse  11.  The 
crowning  is  the  accomplishment  of  the 
Psalm.  Hence  I  have  so  punctuated  it, 
though  for  a  time  hesitating. 


HEBEEWS  II. 


God  he    should   taste  death  for 

^0  every  thing.'^  For  it  became  him, 
for  whom  [are]  all  things,  and  by 
whom  [are]  all  things,  in  bringing 
many  sons  to  glory,  to  make* 
perfect  the  leader  of  their  salva- 
tion through  sufferings. 

^1  For  both  he  that  sanctifies  and 
those  sanctified  f  [are]  all  of  one  ; 
for  which  cause  he  is  not  ashamed 

^2  to  call  them  brethren,  saying,  I 
will  declare  thy  name  to  my 
brethren ;  in  [the]  midst  of  [the] 
assembly    will  I  sings   to    thee. 

^^  And  again,  I  will  trust  in  him. 
And  again.  Behold,  I  and  the  chil- 
dren which   God  has    given  me. 

1^  Since  therefore  the  children  par- 
take'' of  blood  and  flesh,'  he  also, 


^  Or  '  every  one.' 

«  'Make  perfect.'  (reXeiooj,  not  reXeioi/ 
always)  is  used  in  the  Hebrews  in  the 
sense  of  doing  all  required  to  initiate 
into  an  office,  whateve'-  was  needed  to 
make  him  fit  to  be  installed  in  the  office. 
Hence  the  word  employed  is  sometimes, 
when  speaking  of  religious  offices,  trans- 
lated '  consecrate.' 

f  ayia^o/aej/oi :  not '  who  have  been,'  nor 
does  it  mean  'who  are  being;'  but  simply 
the  character,  without  reference  to  done 
or  doing;  the  ayta^iof  and  the  ayia^o/Aei/oi, 
the  agent  and  patients. 

s  Or  '  sing  praise,'  vixvria-u). 

^  Ke/fotvcovrjKe,  have  been  introduced 
into,  and  are  in,  that  condition,  as  their 
common  lot. 

»  T.R. reads 'flesh  and  blood.' 

^  I  cannot  doubt  that  there  is  an  in- 
tended difference  in  KeKoivcoi/TjKe  and 
ixerecrxe,  which  is  in  the  force  of  the 
words  indeed  themselves,  ksk.  is  a  com- 
mon equal  sharing ;  they  were  KoiviavoC 
of  the  nature.  He  took  a  part  in  it ;  got 
a  share  or  took  a  share,  (u-erexn),  is 
always  something  which  is  supposed, 
or  might  be,  outside  myself,  but  which 
I  take,  or  take  a  part  in.  koivcjvos  is  a 
joint  participation  in  that  which  belongs 
to  me  or  to  known  fellowship.  So  jaerexaji' 
yd\aKTo<;,  taking  or  using  milk.  Heb.  v. 
13, 1  Cor.  ix.  10.  The  reaper  is  to  get  a 
share  in  the  sower's  hope;  so  verse  17 
— the  fact — not  kolvuivov^.  1  Cor.  x.  17, 
21,  30,  the  taking  part,  was  to  prove 


in  like  manner,  took  part  in''  thf 
same,  that  through  death  he  mighi 
annul  him  who  has  the  might  of 

15  death,  that  is,  the  devil;  and  might 
set  free  all  those  who  through  fear 
of  death  through  the  whole  of  their 
life  were  subject  to  bondage. 

^8  For  he  does  not  indeed  take 
hold  of  angels  [by  the  hand],'  but 
he  takes  hold  of  the  seed  of  Abra- 

17  ham.  Wherefore  it  behoved  him"" 
in  all  things  to  be  made  like  to 
[his]  brethren,  that  he  might  be 
a  merciful  and  faithful  high  priest 
in  things  relating  to  God,  to  make 
propitiation  for  the   sins   of  the 

18  people ;  for,  in  that  himself  has  suf- 
fered, being  tempted,  he  is  able  to 
help  those  that  are  being  tempted. 


them  KOLvmvov^,  which  exactly  makes 
the  difference ;  wewere  Kotv(ovov<;  in  flesh 
and  blood,  Christ  uLerecrxe.  The  passage 
quoted  by  Bleek  from  Lvcurcrus  proves 
the  same;  they  took  part  in  the  dangers, 
but  did  not  have  their  joint  share  in  the 
fortune.  The  word  does  not  say  how 
far  the  taking  share  went.  ■n-aoaTrXTjo-tu? 
is  strictly  'near  to.'  Phil.  ii.  27,  'all 
as  one  as  dead ;'  but  it  is  used  as  we 
use  'like,'  and  even  'similar.'  It  is  a 
'similar'  book  to  the  other;  one  army 
is  'like'  the  other.  It  is  not  strictly 
icro?  or  o^toios.  KeKoi.v(x>vr)Ke  is  more  accu- 
rate than  KoiviavoC,  because  it  is  not  their 
joint  participation  amongst  themselves, 
Ijut  that  they  have  all  received  (shared) 
this  common  nature. 

'  Compare  Sirach  iv.  11.  It  means  'to 
take  hold  of,'  but  is  constantlv  used  for 
'  taking  up  a  person  to  help  him,'  though 
in  other  senses  as  well.  We  say,  'he 
took  him  by  the  hand.'  But  this  would 
be  too  free  and  too  familiar.  It  is  used 
in  the  sense  of  taking  hold  of,  literally 
deliver.  See  Jer.  xxxi.  (xxxiv.)  32,  but 
there  with  x^'po?. 

™  He  speaks,  I  apprehend,  historioallv; 
it  was  necessary  for  him  to  do  this  by  the 
alleged  reason,  not  his  present  judgment 
of  divine  necessity  or  purpose.  'Has  be- 
hoved '  would  speak  more  of  continuance. 
It  behoved  him  when  he  became  a  man. 
It  is  what  he  became  as  man,  not  what 
he  took  on  him. 


HEBEEWS  III. 


III.  Wherefore,  holy  brethren,  par- 
takers" of  [the]  heavenly  caUing, 
consider  the  Apostle  and  High 
Priest  of  our  confession,**  Jesus, 

2  who  is  faithful  to  him  that  has  i 
constituted  him,    as  Moses   also  \ 

3  in  aU  his  house.  For  he  has  been 
counted  worthy  of  greater  glory 
than  Moses,  by  how  much  he  that 
has  built  it  has  more  honour  than 

*  the  house.  For  every  house  is 
built  by  some  one  ;  but  he  who  has 

5  built  all  things  [is]  God.  And 
Moses  indeed  [was]  faithful  in  all 
his  house,  as  a  ministering  servant, 
for  a  testimony  of  the  things  to 

^  be  spoken  after ;  but  Christ,  as 
Son  over  his?  house,  whose  house 
are  we,  if  indeed  we  hold  fast  the 
boldness  and  the  boast  of  hope 
firm  to  the  end. 

7  Wherefore,  even  as  says  the  Holy 
Spirit,  To-day  if  ye  will  hear  his 

8  voice,  harden  not  your  hearts, 
as  in  the  provocation,  in  the 
day  of  temptation  in  the  wilder- 

*  ness ;  where  your  i  fathers  tempted 
[me],"^  by  proving  [me],^  and  saw 

"  Here  /ae'toxoi,  who  have  been  made, 
called  to  be,  partakers  of  it.  They  had 
been  Koifdivoi  of  Israel's  rights. 

«  T.  R.  adds  '  Clirist.' 

p  What  is  to  be  remarked  here  is,  that 
the  house  is  not  referred  to  Moses  at  all ; 
he  was  faithful  in  all  God's  house  as  a 
ministering  servant.  The  'own'  is  more 
than  questionable.  The  contrast  is 
'Moses  a  servant  in,'  'Christ  as  a  Son 
over.'  But  the  house  is,  I  apprehend, 
God's  house.  The  Father  is  not  brought 
in  as  such  at  all,  but  the  Son  is  over  the 
house  as  Son.  The  connexion  with  its 
being  God's  house  is  evident,  because 
be  (Christ)  has  built  the  house,  verse  3, 
and  he  who  built  all  things  is  God;  but 
he  is  over  it  as  Son. 

1  Some  translate '  wherewith '  (that  is, 
with  which  temptation),  making  ov  agree 
with  TTfipacrfjiov. 

'  T.  R.  has  '  me '  in  text. 

•  iv  6oKLfj.a(Tia.     Thus  all  the  old  MSS 


10  my  works   forty  years.    Where- 
fore I  was  wroth  with  this  *  gene- 
ration, and  said.  They  always  err 
in  heart :  and  they  ^  have  not  known 
1''  my  ways  ;  so  I  swore  in  my  wrath. 
If  they  shall  enter  into  my  rest. 
1-  See,  brethren,  lest  there  be  in  any 
one  of  you    a    wicked  heart    of 
unbelief,    in  turning  away  from 
'3  [the]  living  God.    But  encourage 
yourselves*  each  day,  as  long  as 
it  is  called  To-day,  that  none  of 
you  be  hardened  by  the  deceitful- 
ly ness  of  sin.    For  we  are  become 
companions''     of    the    Christ    if 
indeed  we  hold  the  beginning  of 

15  the  assurance  firm  to  the  end  ;  in 
that  it  is  said,  To-day  if  ye  wiU 
hear  his  voice,  do  not  harden  your 
hearts,    as  in  the  provocation  ;  y 

16  (for  who  was  it,  who,^  having 
heard,  provoked  ?  but  [was  it]  not 
all  who  came   out   of  Egypt  by 

17  Moses  ?  And  with  whom  was  he 
wroth  forty  years  ?  [Was  it]  not 
with  those  who  had  sinned,  whose 
carcases^  fell  in  the  wilderness? 

IS  And  to  whom  sware  he  that  they 


and  Clem.  AI.,  read.     The  LXX  has 

eSoKiixaadv  [/xf  •] 
'  T.  R.  reads  '  that.' 
"  avToC,  emphatic, '  these  same.' 
'^  Or  '  exhort  one  another.' 
»  I  use  the  word '  companions '  as  being 
the  same  one  as  in  chap.  i.  9,  to  which, 
I  doubt  not,  it  alludes  ;  that  is,  to  the 
passage  quoted  Ps.  xlv.  'Partakers  of 
Christ  *    has  indeed  quite   a    different 
sense. 

y  I  have  no  doubt,  in  spite  of  objec- 
tions, that   16—19  is  a  parenthesis;   if 
not,  li  may  be  thought  to  be  one,  but 
the  connexion  is  very  hard  then. 
'  Some  take  Ttve's  instead  of  TiVeg.  Then 
'  it  is  '  for  some,'  but  not  all.    Rom.  xi.  17 
I  may  justify  tliis. 

I  »  K(i}\a  means  '  limbs ;'  but  as  it  is  al- 
I  ways  used  for  -i:e,  a  carcase,  by  LXX, 
I  so  translate  it  here.  Some  suppose 
I  Km\a  is  used  with  the  idea  of  the  body 
'  falling  to  pieces. 


HEBREWS  III,  IV. 


should  not  enter  into  his  rest,  but 
to  those  who  had  not  hearkened 
^8  to  the  word  ?  •>  And  we  see  that 
they  could  not  enter  in  on  account 
of  unbelief ;)  (IV.)  Let  us  there- 
fore fear,  lest,  a  promise  being 
left*^  of  entering-  into  his  rest,  any- 
one of  you  might   seem  to  have 

2  failed  [of  it].  For  indeed  we  have 
had  glad  tidings  presented  to  us, 
even  as  they  also ;  but  the  word 
of  the  report  did  not  profit  them, 
not   being  mixed    with    faith    in 

3  those  who  heard.  For  we  enter 
into  the  rest  who  have  beheved ; 
as  he  said,  As  I  have  sworn  in  my 
wrath,  If  they  shall  enter  into  my 
rest ;  although  the  works  had  been 
completed  from  [the]  foundation 

*  of  [the]  world.  For  he  has  said 
somewhere  of  the  seventh  [day] 
thus.  And  God  rested  on  the 
seventh  day  from  all  his  works  : 

5  and   in  this  again,  If  they  shaU 

6  enter  into  my  rest.  Seeing  there- 
fore it  remains  that  some  enter 
into  it,  and  those  who  first  received 
the  glad  tidings  did  not  enter  in 
on  account  of  not  hearkening  to 

7  the  word,'^  again  he  determines  a 
certain  day,  saying,  in  David, 
'  To-day,'  after  so  long  a  time  ; 
(according  as   it  has    been    said 


b  This,  I  apprehend,  is  the  true  force 
of  aTrei^jjcracri.  It  is  taken  from  Deut.  i. 
26  and  Numb.  xiv.  43,  which  refer  to  the 
occasion  on  which  God  declared  their 
carcases  should  fall  in  the  wilderness. 

<:  I  think  the  translation, '  the  promise 
of  entering  into  his  rest  being  left  or 
forsaken,'  is  untenable.  The  Kara  and 
present  tense  give  the  force  of  '  now  re- 
maining behind  after  these  events,'  &c. ; 
some  add  '  still,'  as  Delitsch,  Diodati, 
Bleek,  Alford;  but  it  seems  to  me  im- 
plied in'  left/  and  needless,  and  not  quite 
exact. 

•*  See  note  to  chap.  iii.  IS. 

«  T.  R.  omits 'before.' 


before),*  To-day,  if  ye  will  hear  his 
voice,  do  not  harden  your  hearts. 

8  For  if  Jesus  ^  had  brought  them 
into  rest,  he  would  not  have  spoken 
afterwards    about    another    day. 

0  There  remains  then  a  sabbatism 

10  to  the  people  of  God.  For  he 
that  has  entered  into  his  rest,  he 
also  has  rested  from  his  works,  as 

11  God  did  from  his  own.  Let  us 
therefore  use  diligence  to  enter 
into  that  rest,  that  no  one  may 
fall  after  the  same  example  of  not  ^ 

12  hearkening  to  the  word.  For  the 
word  of  God  [is]  living  and  opera- 
tive, and  sharper  than  any  two- 
edged  sword,  and  penetrating  to 
[the]  divisions^  of  soul  and  spirit, 
both  of  joints  and  marrow,  and 
a  discerner  of  the  thoughts  and 

13  intents  of  [the]  heart.  And  there 
is  not  a  creature  unapparent  before 
him ;  but  all  things  [are]  naked 
and  laid  bare  to  his  eyes,  with 
whom  we  have  to  do. 

1^  Having  therefore  a  great  high 
priest  who  has  passed  through  the 
heavens,  Jesus  the  Son  of  God, 
let  us  hold  fast  the  confession. 

15  For  we  have  not  a  high  priest  not 
able  to  sympathize  with  our  in- 
firmities, but  tempted  in  all  things 

1^  in  like  manner,*^  sin  apart.      Let 

f  Greek  form  for  Joshua. 

g  T.  R.  adds  '  both '  here  ;  at  any  rate 
re  is  often  used  in  the  epistle  when  it 
seems  superfluous,  and  its  use  leads  me  to 
judge,  contrary  to  the  thought  of  many, 
that  the  passage  has  the  sense  of  dividing 
between— not  each  of  the  things  by  itself. 
See  chap.  v.  14.  re....  kclC  also  is  greatly 
used  in  this  epistle,  even  where  re  has  no 
special  force. 

^  Or  'accordingto[our]likenesg,' which 
has  substantially  the  same  sense,  '  accord- 
ing to  the  likeness  of  the  way  in  which 
we  are  tempted.'  'Like'  [usj,  but  it  is 
not  rrjv,  as  vii.  15,  but  more  general. 


HEBREWS  V,  VI. 


ns  approach  therefore  with  bold- 
ness to  the  throne  of  grace,  that 
we  may  receive  mercy,  and  find 
grace  for  seasonable  help. 
V.  For  every  high  priest  taken 
from  amongst  men  is  established 
for  men  in  things  relating  to  God, 
that  he  may  offer  both  gifts  and 

2  sacrifices  for  sins ;  being  able  to 
exercise  forbearance  towards  the 
ignorant  and  erring,  since  he 
himself  also  is  clothed  with  infir- 

3  mity ;  and,  on  account  of  this 
[infirmity],  he  ought,  even  as  for 
the  people,  so  also  for  himself,  to 

*  offer  for  sins.  And  no  one  takes 
the  honour  to  himself  but  [as] 
called'  by  God,  even  as  Aaron  also. 

5  Thus  the  Christ  also  has  not 
glorified  himself  to  be  made  a  high 
priest ;  but  he  who  had  said  to 
him.  Thou  art  my   Son,   I   have 

6  to-day  begotten  thee.  Even  as 
also  in  another  [place]  he  says. 
Thou  [art]  a  priest  for  ever"* 
according  to  the  order  of  Melchi- 

7  sedec.  Who  in  the  days  of  his 
flesh,  having  offered  up  both 
supplications  and  entreaties  ^  to 
him  who  was  able  to  save  him  out 
of'"  death,  with  strong  crying  and 
tears ;    (and    having  been  heard 

8  because  of  his  piety ;) "  though  he 


»  T.  R  reads  '  he  who  is  called  of  God.' 

''  eis  TOP  aluyva,  not  ei?  to  &tr]veK(s-  This 
last  i«  continuing  uninterruptedness,  move 
than  there  being  no  end,  tliough  it  may 
so  continue 

'  Pe'hai)S  an  allusion  to  Job  xL  27(22 
in  LXX  ;  xli.  3.  A.V.) 

n>  eK  not  ano  here. 

n  Or  '  fear,'  as  some  translate  ;  and  then 
well  rendered,  as  in  A.  V.,  'in  that  he 
feared.' 

"  Alluding  to  the  citation  of  Ps.  ii.  just 
above. 

P  (fjiaOev  a<f»'  o>v  enaOev.  This  is  a  known 
association  of  thought  and  word?.  Philo 
has  t^aJBov  6  enaBov.  See  Wetstein  or  Bleek. 


were  Son,«  he  learned  obedience 
from  the  things  which  he  suffered  ;p 

8  and  having  been  perfected,  became 
to  all  them  that  obey  him,  author 

^•^  of  eternal  salvation ;  addressed 
by  1  God  [as]  high  priest  according 

"  to  the  order  of  Melchisedec.  Con- 
cerning whom  we  have  much  to 
say,  and  hard  to  be  interpreted 
in  speaking  [of  it],  since  ye  are 

12  become  duU  in  hearing.  For  when 
for  the  time  ye  ought  to  be 
teachers,  ye  have  again  need  that 
one  should  teach  you  what  [are] 
the  elements  of  the  beginning  of 
the  oracles  of  God,  and  are  be- 
come such  as  have  need  of  milk, 

13  and  not  of  soUd  food ;  for  every 
one  that  partakes  of  milk  [is] 
unskilled  in  the  word  of  righte- 

1 '  ousness,  for  he  is  a  babe  ;  but 
solid  food  belongs  to  grown  men, 
who,  on  account  of  habit,  have 
their  senses  exercised  for  distin- 
guishing both  good  and  evil. 

VI.  Wherefore,  leaving  the  word' 
of  the  beginning  of  the  Christ,  let 
us  go  on  [to  what  belongs]  to  full 
growth,'  not  laying  again  a  foun- 
dation of  repentance  from  dead 
2  works  and  faith  in'  God,  of  [the] 
doctrine  of  washings,  and^  of 
imposition  of  hands,  and"  of  re- 


q  Or  '  saluted  of. ' 

'  Or  'discourse,'  \d70s,  which  includes 
the  thoughts  as  well  as  the  utterance  of 
them.  I  do  not  say  'doctrine,'  because  of 
verse  2,  where  the  word  is  different. 

»  'Full growth,' TeA.ei6TTjTa.  'Perfection' 
is  used  in  Greek  for  a  full  grown  man  ;  so 
here,  we  have  solid  food  is  that  of  a  full 
grown  man;  to  this  the  apostle  makes 
allusion  here. 

'  en-l  ®e6v,  'believes  on  God,' as  Acts  xL 
17,  xvi.  31,  xxii.  19.  Rom.  iv.  5,  iv.  24 -the 
actual  personal  object  of  faith  trusted  in 
as  such,    errl  t<u  is  more  'resting  on  ' 

»  Here  both  these  'aods'  are  re  in  the 
original. 


HEBEEWS  VI,  VII. 


surrection   of  [the]  dead,  and  of 
3  eternal  judgment ;  and  this  will  we 
*  do  if  God  permit.     For  it  is  impos- 
sible to  renew  again  to  repentance 
those  once  enlightened,  and  who 
have  tasted  of  the  heavenly  gift, 
and  have  been  made  partakers  of 
s  [the]  Holy  Spirit,  and  have  tasted 
the  good  word  of  God,  and  [the] 
works  of   power  of  [the]  age   to 
^  come,  and  have  fallen  away,  cru 
cifying  for  themselves  [as  they  do] 
the   Son  of   God,   and  making   a 

7  show  of  [him.]  For  ground  which 
drinks  the  rain  which  comes  often 
upon  it,  and  produces  useful  herbs 
for  those  for'^  whose  sakes  also 
it  is  tilled,  partakes   of  blessing 

8  from  God  ;  but  bringing  forth 
thorns  and  briars  it  is  found 
worthless   and  nigh  to   a    curse, 

8  whose  end  [is]  to  be  burned.  But 
we  are  persuaded  concerning  you, 
beloved,  better  things,  and  such 
as  are  connected  with  salvation, 

^^  even  if  we  speak  thus.  For  God 
[is]  not  unrighteous  to  forget 
your  work,  and^  the  love  which 
ye  have  shewn  to  his  name,  having 
ministered  to  the  saints,  and  [still] 

11  ministering.  But  we  desire  ear- 
nestly y  that  each  one  of  you  shew 
the  same    diligence  to    the   full 


"  It  is  a  question  whether  eiiOerov  is  to 
be  connected  with  TUrovcra  or  ejcetVot?, 
that  is,  absohitely  'useful  herbs  for  those,' 
or  'herbs  useful  for  those  '  The  principle 
of  dat.  com.  is  applicable  I  suppose  ;  but 
1  find  no  case  of  evOerov  so  used ;  there 
are  of  aOeTov.  The  sense  is  ueaii3'  the 
same,  evdirog  npos  n,  or  eis  n  or  Ttp,  is 
said  of  things. 

»  T.  R.  adds  '  labour  of.' 

y  eTndvixovixev.  Chrys.  and  Oec.  both 
insist  on  its  being  a  fatherly  affectionate 
desire,  not  merely  9eA.io  or  ^ou\o/aai.  So 
Theophylact,  t;  \(/vxr)  Kaierai  v/rep  vixuiv. 
It  is  an  earnest  desire  after,  a  lo.iging  for 


assurance  of  hope  unto  the  end  ; 

!■-  that  ye  be  not  sluggish,  but 
imitators  of  those  who  through 
faith  and  long  patience  have  been 
inheritors  of  ^  the  promises. 

13  For  God,  having  promised  to 
Abraham,  since  he  had  no  greater 
to  swear  by,   swore  by  himself, 

1*  saying,  Surely  blessing  I  will  bless 
thee,  and  multiplying  I  will  mul- 

15  tiply  thee ;  and  thus  having  had 
long  patience  he  got  the  promise. 

16  For  men  indeed  swear  by  a  greater, 
and  with  them  the  oath  is  a  term 
to  all  dispute,  as  making  matters 

17  sure.  a-\\rherein  God,  willing  to 
shew  more  abundantly  to  the  heirs 
of  the  promise  the  unchangeable- 
ness  of  his  purpose,  intervened  by 

18  an  oath,  that  by  two  unchangeable 
things,  in  which  [it  was]  impossible 
that  God  should  lie,  we  might 
have  a  strong  encouragement  who 
have  fled  for  refuge  to  lay  hold  on 

19  the  hope  set  before  us,  which  we 
have  as  anchor  of  the  soul,  both 
secure  and  firm,  and  entering  into 

20  that  within  the  veil ;  where  Jesus 
is  entered  as  forerunner  for  us, 
become  for  ever''  a  high  priest 
according  to  the  order  of  Melchi- 
sedec. 

VII.    For  this  Melchisedec,  King  of 


anything.  Comp.  Luke  xxii.  15.  In  con- 
trast with  that,  see  Luke  xv.  16.  So  it  is 
used  for  lust,  or  earnest  desire  of  nature, 
in  many  passages. 

»  KKyipovojjLovvTMv  is  simply  the  charac- 
ter. 'Who  inherit,' in  English,  is  either 
who  have  got,  K\r)povofXTr)<Tdvr<ov,  or  who 
are  now  in  a  state  of  heirship.  The  word 
here  i-efers  to  the  past,  but  only  speaks  of 
the  character  of  the  persons,  but  as  an 
actuality. 

a  Many  translate  '  wherefore,' '  on  which 
account.'  I  do  not  see  the  need  of  forcing 
the  sense  of  'in,'  •  in  which  respect.' 

''  ets  Tov  aibiva. 


HEBREWS  VII. 


Salem,  priest  of  the  most  high  God, 
who  met  Abraham  returning  from 
smiting  the  kings,  and  blessed  him  ; 

2  to  whom  Abraham  gave  also  [the] 
tenth  portion  of  all ;  first  being 
interpreted  King  of  righteousness, 
and  then  also  King  of  Salem,  which 

3  is  King  of  peace ;  without  father, 
without  mother,  without  genea- 
logy ;  having  neither  beginning  of 
days  nor  end  of  Hfe,  but  assimi- 
lated '^  to  the  Son  of  God,  abides  a 

*  priest  continually.  Now  consider 
how  great  this  [personage]  was, 
to  whom  even  the  patriarch 
Abraham  gave  a  tenth  out  of  the 

5  spoils.  And  they  indeed  from 
among  the  sons  of  Levi,  who 
receive  the  priesthood,  have  com- 
mandment to  take  tithes  from 
the  people  according  to  the  law, 
that  is  from  their  brethren,  though 
these  are  come  out  of  the  loins  of 

^  Abraham  ;  but  he  who  has  no 
genealogy''  from  them  has  tithed 
Abraham,  and   blessed   him  who 

7  had  the  promises.  But  beyond 
all    gainsaying,     the    inferior    is 

8  blessed  by  the  better.  And  here 
dying  men  receive  tithes ;  but 
there  [one]  of  whom  the  witness 

8  is  that  he  lives  ;  and,  so  to  speak, 
through  Abraham,  Levi  also,  who 


received    tithes,  has  been  made 

10  to  pay  tithes.  For  he  was  yet 
in  the  loins   of  his  father  when 

11  Melchisedec  met  him.  If  indeed 
then  perfection  were  by  the  Levi- 
tical  priesthood,  for  the  people 
had  their  law  given  to  them  in 
connexion  with  it,^  what  need 
[was  there]  stiU  that  a  different 
priest  should  arise  according  to 
the  order  of  Melchisedec,  and  not 
be  named  after  the  order  of  Aaron  ? 

1-  For,  the  priesthood  being  changed, 
there  takes  place  of  necessity  a 

13  change  of  law  also.  For  he,  of 
whom  these  things  are  said,  be- 
longs f  to  a  different  tribe,  of 
which  no  one  has  [ever]  been? 
attached  to  the    service   of    the 

1*  altar.  For  it  is  clear  that  our 
Lord  has  sprung''  out  of  Juda,  as 
to  which  tribe  Moses  spake  nothing 

15  as  to  priests.'  And  it  is  yet  more 
abundantly  evident,  since  a  dif- 
ferent priest  arises   according  to 

16  the  similitude  of  Melchisedec,  who 
has  been  constituted  not  according 
to  law  of  fleshly  commandment, 
but  according  to  power  of  indis- 

17  soluble  Life.  For  it  is  borne 
witness,''  Thou  art  a  priest  for 
ever'  [according  to  the  order  of 

1*  Melchisedec].'"      For  there  is   a 


c  'Made  like,'  does  not,  I  think,  suit 
here,  nor  am  I  content  with  'assimilated.' 
It  is  used  by  Plato  of  truth  and  error, 
'men  make  error  appear  like  truth;'  bj' 
Aristotle  of  men,   'making  the  forms  of 
the  gods  like  mun.'    So  Melchisedec  was 
in  his  characteristics  assimilated  to  the 
Son  of  God.    The  'but'  is  in  contrast  with  I 
whatimmidiiitelyprecedes.  /meVei, 'abides,'  I 
is  in  direct  connexion  with  this  Melchise-  | 
dec.    The  rest  is  description.     '  Continu-  \ 
ally,'  eis  TO  StTji/eice'g,  not  et?  rov  aldra.  I 

<*  The  negative  used  is  fn^,  not  ov.  That 
is,  is  not  the  mere  denial  of  the  fact,  but 
that  he  was  not  in  a  position  to  have  one. 
Hence  I  have  said  '  has  no  genealogy.'        | 


e  Or  'based  upon  it.' 

f  fxeTfcrxTjf  f »',  '  has  taken  part  in.'  But 
it  is  the  perfect,  intimating  an  abidmg 
character. 

H  Or  'been  occupied  with.' 

h  Or 'arisen.'  The  question  is  whether 
there  may  be  allusion  to  arising,  as  the 
sun,  or  springing  up,  as  a  i)lant:  the 
branch.  For  the  branch  was  tran.slated 
'  dayspring'  by  the  IjXX,  and  tJie  verb  is 
used  for  both  in  Greek. 

'   T.  R.  reads 'priesthood.' 

•i  Or  '  he  is  testified  of.' 

'    ei?  Toi'  aUtiva. 

■n  The  repetition  of  these  last  words  is 
rather  doubtful. 


HEBEEWS  VII,  YIII. 


setting  aside  of  the  commandment 
going  before  for  its  weakness 
^8  and  unprofitableness,  (for  the  law 
perfected  nothing,)  and  the  in- 
troduction  of  a  better  hope  by 

20  which  we  draw  nigh  to  God.  And 
by  how  much  [it  was]  not  without 
the  swearing  of  an  oath  ;  (for  they 
are   become   priests   without  the 

21  swearing  of  an  oath,  but  he  with 
the  swearing  of  an  oath,  by  him 
who  said,  as  to  him,"  The  Lord 
has  sworn,  and  will  not  repent 
[of  it].  Thou  [art]  priest  for  ever 
according  to  the  order  of  Melchi- 

22  sedec ;)  by  so  much  Jesus  became 

23  surety  of  a  better  covenant.  And 
they  have  been  many  priests,  on 
account  of   being  hindered  from 

2*  continiung  by  death ;  but  he,  be- 
cause of  his  continuing  for  ever, 
has  the  priesthood  unchangeable," 

25  Whence  also  he  is  able  to  save 
completely  those  who  approach  by 
him  to  God,  always  living  to  in- 

2*  tercede  for  them.  For  such  a  high 
priest P  became  us,  holy,"!  harm- 
less,   undefiled,    separated    from 


»  Or  '  to  him.' 

°  Or  'intransmissible.'  Greek  fathers 
give  it  as  '  unsuccessional.'  But  such  use 
is,  it  seems,  hardly  to  be  justified.  Bleek 
and  Delitzsch  have  fully  gone  into  it. 

p  Many  good  copies  insert  'also,'  pos- 
sibly rigVitly ;  but  s,  C,  K,  L,  Porph. 
(Tisch.),  agree  with  T.  R. 

1  Or  '  pious.'  ocrtos  is  used  for  holy  in 
New  Test.,  but  not  the  same  as  ayios. 
It  is  nan,  not  z-ip.  Chesed  is  used  for  mercy 
and  grace,  and  applied  to  God's  ways, 
centred  in  Christ,  the  one  who  is  chesed ; 
God  is  kodesh  :  Israel  was  not  chesed.  God  is 
holy,  knowing  good  and  i  vil  perfectly  : 
wills  absolutely  good  and  no  evil :  so  we 
are  separated,  set  apart  from  evil  or  com- 
mon use  to  him  ;  that  is  aytos.  oo-to?,  on 
the  contrary,  is  the  exercise  of  gracious 
suitable  afifections  in  the  relationship  in 
which  we  are  to  God,  to  parents  ;  God  in 
mercy  to  us,  Christ  in  whom  they  are  dis- 


sinners,  and  become  higher  than 
^7  the  heavens  :  who  has  not  day 
by  day  need,  as  the  high  priests, 
first  to  offer  up  sacrifices  for 
his  own  sins,  then  [for]  those 
of  the  people ;  for  this  >"  he  did 
once  for  all  [in]  having  offered  up 
■^8  himself.  For  the  law  constitutes 
men  high  priests,  having  infirmity ; 
but  the  word  of  the  swearing  of 
the  oath  which  [is]  after  the  law, 
a  Son  perfected  for  ever. 
VIII.  Now  a  summary*  of  the 
things  of  which  we  are  speaking 
[is],  We  have  such  a  one  high 
priest'  who  has  sat  down  on  [the] 
right  hand   of  the  throne  of  the 

2  greatness  in  the  heavens  ;  minister 
of  the  holy  places  and  of  the  true 
tabernacle,  which  the  Lord  has 
pitched,^  not  man. 

3  For  every  high  priest  is  con- 
stituted for  the  offering  both  of 
gifts  and  sacrifices  ;  whence  it  is 
needful  that  this  one  also  should 
have   something    which    he    may 

^  offer.  If  then'"  indeed  he  were 
upon  earth,  he  would  not  even  be 


played.  Hence  however,  as  suitable  aflFec- 
tions  towards  God  practically  constitute 
holiness,  it  is  used  in  this  sense  for  holi- 
ness. 

"■  Chrys.  Oec.  Theoph.  and  a  host  of 
modern  critics  refer  '  this'  to  the  offering 
for  the  people  :  '  this  last.'  It  may  be  so. 
The  sense  is  evident.  Otherwise,  as  I  had 
long  taken  it,  the  sense  is  '  this  offering 
he  made.'  Of  covirse  for  others  ;  but  the 
emphasis  is  on  -once  for  all.' 

s  Or  'the  chief  point.'  The  difference 
is  small  ;  it  expresses  what  it  results  in  in 
the  writer's  mind,  as  the  substance  of  the 
things  of  which  we  are  speaking.  roU 
keyoixevoK;  is  the  present  subject  which 
occupied  him  :  it  heads  up  in  this. 

t  Or  •  such  a  high  priest.' 

^  T.  R.,  with  good  authorities,  adds 
'  and. ' 

«"  T.  R.  has  yap  :  yap  seems  clearer,  but 
the  sense  of  ovv  is  much  better. 

A    A 


HEBREWS  VIII,  IX. 


a  priest,  there  being  those"  who 
offer  the  gifts  according  to  the 

5  law,  (who  y  serve  the  represen- 
tation and  shadow  of  heavenly 
things,  according  as  Moses  was 
oracularly  told  [when]  about  to 
make  the  tabernacle  ;  for  See,  says 
he,  that  thou  make  all  things 
according  to  the  pattern  which 
has   been    shewn  to   thee   in  the 

^  mountain.)  But  now  he  has  got 
a  more  excellent  ministry,  by  so 
much  as  he  is  mediator  of  a  better 
covenant,  which  is  est.iblished' 
on  the  footing  of  better  promises. 

7  For  if  that  first  was  faultless,  place 
had  not  been  sought  for  a  second. 

8  For  finding  fault,  he  says  to  them,'' 
Behold,  the  days  come,  saith  the 
Lord,  and  I  will  consummate  a 
new  covenant  as  regards  the  house 
of  Israel,  and  as  regards  the  house 

8  of  Judah  ;  not  according  to  the 
covenant  which  I  made  to  their 
fathers  in  [the]  day  of  my  taking 
their  hand  to  lead  them  out  of 
the  land  of  Egypt ;  because  they 


»  T.  R  adds  '  priests.' 

y  'Who  are  .such  as  do  so,'  olVn'e?. 

»  vei'o/xo6i€'TT)Tat,  formally  established  as 
bj'  a  law. 

a  It  m:ij' be  translated  'for  finding  fault 
with  them  ho  .says."  s.  A,  D,  (cor.  avrot?) 
Pori>h.(Ti.sch.  M.  I.  S.}.  K.  (be,  haveavrovs. 
But  the  dative  is  used  with  ixifx.^ofj.aL,  and 
it  seems  to  me  a  gloss,  they  thinking  the 
dative  connected  it  with  Kiyei. 

^  T  Vi  read.s  'neighbour.'  The  LXX 
translate  n>-i,  his  companion  or  fellow,  by 
ii-oAiV>)9,  the  word  here  vised,  in  three 
places  of  Proverlis  and  two  of  Jeremiah. 

c  I  .add 'in  themselves,' to  di.stinguish 

?>v<>i9t.  from  e\hr]<7ov(Ti ;   one  being  know- 
edt^e  in  general,  the  other  consciousness 
in  oneself,  internal  knowledge  of  a  thing. 
^  Manj'  omit  'and  their  lawlessnesses.' 
*  Or  '  in  no  wise  lememhcr  any  more  ;' 
oil  fL-q,  a  double  negative,  augmenting  its 
force. 
f  T.  R.  reads  'tabernacle.' 
s  The  form  of  words  here  is  greatly 


did  not  continue  in  my  covenant, 
and  I  did  not  regard  them,  saith 

10  the  Lord.  Because  this  [is]  the 
covenant  that  I  will  covenant  to 
the  house  of  Israel  after  those 
days,  says  the  Lord,  Giving  my 
laws  into  their  minds,  I  will  write 
them  also  upon  their  hearts  ;  and 
I  will  be  to  them  for  God,  and 
they  shall  be  to  me  for  people. 

'1  And  they  shall  not  teach  each 
his  fellow-citizen,''  and  each  his 
brother,  saying.  Know  the  Lord  ; 
because  aU  shall  know  me  in  them- 
selves,*^ from  [the]  little  one  among 
them    unto    [the]    great    among 

12  them.  Because  I  will  be  merciful 
to  their  unrighteousnesses,  and 
their  sins  and  their  lawlessnesses  ^ 
I  will  never  remember  any  «  more. 

13  In  that  he  says  New,  he  has  made 
the  first  old ;  but  that  wliich 
grows  old  and  aged  [is]  near 
disappearing. 

IX.    The  first f  therefore  also  indeed 

had  ordinances  of  service,  and  the 

2  sanctuary,  a  worldly  one.<    For  a 

disputed.  The  grammatical  order  would 
require  it  to  be  translated  'the  holy  uni- 
versal order ;'  but  the  word,  it  is  con- 
tended, does  not  exist  with  this  sense  :  I 
have  not  ventured  so  to  translate  it.  I 
doubt  it  to  be  the  same  as  (c6o-^iio»/,  'orna- 
ment.' k6(tixo<:  is  the  world,  fmrn  the 
order  which  is  in  it.  The  tabernacle 
represented  all  this  order,  the  i)atiern  of 
luavenly  thii;gs.  Hence,  if  kooixlkov  be 
used,  a  neuter  adjective  for  a  sul>stantive, 
or  coined  in  this  us.=,  it  would  mean,  'the 
holy  order  of  the  tabernacle,  which  repre- 
sented the  v.ast  scene  in  which  God's  glory 
is  displayed  in  Ciirist'  If  not  we  must 
say,  'and  the  sanctuary,  a  worldly  one.' 
A  worldly  sanctuary  is  not  the  .sense.  'A 
worldly  sanctuary"  it  is  not,  according  to 
regular  grammar  and  the  constant  usage 
of  the  Greek  language.  Tliere  are,  it  is 
true,  examples;  (Ual.  i.  4  is  not,  because 
of  ei'e<rTa»Tos,  a.  it.  is  one  word,  so  Wmer) 
as  in  John's  epistle,  6  K6atJLO<;  oAoj-  Tliere 
1  should,  connect  oAos  in  sense  with  what 


HEBREWS  IX. 


tabernacle  was  set  up  ;  the  first,  in 
which  [were]  both  the  candlestick 
and  the  table  and  the  exposition 
of  the  loaves,  which  is  called  Holy ; 

3  but  after  the  second  veil  a  taber- 
nacle,  which   is    called    Holy   of 

4  holies,  having  a  golden  censer, 
and  the  ark  of  the  covenant, 
covered  round  in  every  part  with 
gold,  in  which  [were]  the  golden 
pot  that  had  the  manna,  and  the 
rod  of  Aaron  that  had  sprouted, 
and  the  tables  of  the   covenant; 

5  and  above  over  it  the  cherubim 
of  glory  shadowing  the  mercy  seat, 
concerning  which  it  is  not  now 
[the  time]  to  speak  in  detail, 

6  Now  these  things  being  thus 
ordered,  into  the  first  tabernacle 
the   priests    enter   at    all    times, 

?■  accomplishing  the  services  ;  "but 
into  the  second,  the  high  priest 
only,  once  a  year,  not  without 
blood,  which  he  offers  for  himseK 
and  for  the  errors  ^  of  the  people  : 

8  the  Holy  Spirit  shewing  this,  that 


follows  :  the  world lies  all  of  it.      If 

1  Jcihn  V.  20,  be  correct,  it  is  one  word.  I 
should  be  disposed  so  to  take  it,  and  the 
various  readings  to  have  arisen  from  its 
being  felt  not  to  be  strictly  Greek.    1  Cor. 

X.  3,  4,  is  as  Gal.  i.  4,  to  avro  :  /3.  tt tt.tt. 

It  is  descriptive  of  the  object,  to  avrS. 

h  That  is  '  sins  of  ignorance.' 

'  TjTis, '  which  is,'  '  such  as  is.' 

k  The  chief  ancient  MSS  refer  '  to  which' 
to  TTapa/SoAr?,  ' image,' reading  Ka9' riv  for 
KO0'  01'.  So  Vul.  But  I  think  the  old 
Latin,  though  corrupt,  must  have  readoi^. 
The  Fathers  differ :  Chrys.,Theod  ,Theoph. 
read  6v :  Oec  and  others  rjv.  C  fails  us 
hei-e  ;  s  has  r/v  ;  Porph.  (Tisch.)  ov.  The 
present  time  is  opposed  to  the  time  of 
setting  things  right.  The  tabemac.e  alone 
is  in  view  in  Hebrews  ;  not  the  temple, 
but  the  fact  that  offerings  were  then  still 
made  is  recognized  iu  what  follows.  He 
could  not  call  it  the  — n,  because  Messiah 
was  come  and  he  had  been  crucified  ;  but 
the  carnal  ordinances  were  still  offered, 
so  that  for  the  Hebrews  it  was  not  san. 


the  way  of  the  [holy  of]  holies  has 
not  yet  been  made  manifest  while 
as  yet  the  first  tabernacle  has 
8  [its]  standing;  the  which'  [is]  an 
image  for  the  present  time,  ac- 
cording to  which  ■<  both  gifts  and 
sacrifices,  unable  to  perfect  as  to 
conscience  him  that  worshipped, ^ 

10  are  offered,  [consisting]  only  of 
meats  and  drinks  and  divers 
washings,™  ordinances  of  flesh, 
imposed  until  [the]  time  of  setting 

11  things  right.  But  Christ  being 
come  high  priest  of  the  good 
things  to  come,"  by°  the  better 
and  more  perfei;t  tabernacle  not 
made  with  hand,   (that  is,  not  of 

12  this  creation,)  nor  by  blood  of 
goats  and  calves,  but  by  his  own 
blood,  has  entered  in  once  for  all 
into  the  [holy  of]  holies,  having 

13  found  an  eternal  redemption.  For 
if  the  blood  of  bulls  and  goats,  and 
a  heifer's  ashes  sprinkling  the 
defiled,  sanctifies  for  the   purity 

1*  of  the   flesh,   how    much    rather 


It  was  a  present  time  in  contrast  with  a 
time  of  setting  right.  The  Trapa/SoArj  could 
be  only  for  a  present  time  on  earth.  The 
patterns  were  in  the  heavens. 

'  'Worship'  is  perhaps  too  strong  a 
word,  but  'service'  is  equivocal.  Xarpevo) 
is  to  approach  a  god  with  any  praj'ers,  or 
in  any  vvay  of  offering  up  a  religious 
service. 

«T.R.adds  'and.' 

°  The  'good  things  to  come'  are  the 
promised  blessings  to  come  in  with  Christ 
The  Epistle  to  the  Hebrews,  though  ad- 
dressed to  Christians  on  most  piecious 
subjects,  does  not  enter  into  the  proper 
church  standing- :  it  once  refers  to  the 
church  as  in  heaven  in  chap.  xii. 

"  Sid  here  is,  I  doubt  not  at  all,  charac- 
teristic of  his  coming.  He  came  in  that 
waj',  his  coming  being  m  the  power  of 
and  characterized  by  these  things ;  not 
the  place  thi  ough  noi-  the  means  by  which. 
See  this  use  of  6ia,  Rom.  ii.  '27.  In  Horn, 
iv,  13  we  see  the  transition  to  this  use 
of  it. 


HEBREWS  IX,  X. 


shall  the  blood  of  the  Christ,  who 
by  the  eternal  Spirit  offered  him- 
self spotless  to  God,  purify  your 
conscience  from   dead  works   to 

^5  worship P  [the]  Kving  God?  And 
for  this  reason  he  is  mediator  of 
a  new  covenant,i  so  that,  death 
having  taken  place  for  redemption 
of  the  transgressions  under  the 
first  covenant,  the  called  might 
receive  the  promise  of  the  eternal 

1^  inheritance.  (For  where  [there 
is]  a  testament,''  the  death  of  the 

17  testator  must  needs  come  in.  For 
a  testament  [is]  of  force  when  men 
are  dead,  since  it  is  in  no  way  of 
force  while  the  testator  is  alive.) 

18  Whence    neither    the    first    was 

19  inaugurated  without  blood.  For 
every  commandment  having  been 
spoken  according  to  [the]  law  by 
Moses  to  all  the  people ;  having 
taken  the  blood  of  calves  and 
goats,  with  water  and  scarlet 
wool  and  hyssop,  he  sprinkled 
both  the  book  itself  and  all  the 

20  people,  saying.  This  [is]  the  blood 
of  the  covenant  which  God  has 

21  enjoined  to  you.  And  the  taber- 
nacle too  and  all  the  vessels  of 
service  he  sprinkled  in  like  manner 

22  with  blood  ;  and  almost  >*  all  things 
are  purified  with  blood  according 
to  the  law,   and  without  blood- 


p  See  note  '  verse  9. 

q  Or  '  the  new  covenant'  The  absence 
of  the  article  merely  makes  it  character- 
istic of  him  :  he  is  'new  covenant  media- 
tor.'    But  better  as  in  text. 

f  The  word  translated  'covenant'  and 
'testament'  is  the  same,  Sta^KTj,  a  disposi- 
tion ;  for  -covenant,'  in  cojmection  with 
God,  is  a  disposition  which  he  has  made, 
on  the  ground  of  which  man  is  ro  be  in 
relationship  with  him.  But  verses  16. 17, 
are  a  ])arenthesis,  alluding  by  the  bye  to 
another  kind  of  Sia^fcrj. 

Some  apply  <Txeh6v  to  both  parts  of   ^  say,  to  it 


shedding  there  is  no  remission. 

23  [It  was]  necessary  then  that  the 
figurative  representations  of  the 
things  in  the  heavens  should  be 
purified  with  these  ;  but  the  hea- 
venly   things     themselves    with 

2*  sacrifices  better  than  these.  For 
the  Christ  is  not  entered  into  holy 
places  made  with  hand,  figures* 
of  the  true,  but  into  heaven  itself, 
now  to  appear  before'  the  face  of 

25  God  for  us  :  nor,  in  order  that 
he  should  offer  himself  often,  as 
the  high  priest  enters  into  the 
holy  places  every  year  with  blood 

26  not  his  own  ;  since  he  had  [then] 
been  obliged  often  to  suffer  from 
the  foundation  of  the  world.  But 
now  once  in  the  consummation  of 
the  ages  he  has  been  manifested 
for  [the]   putting  away  of  sin  by 

27  his  sacrifice.  And  forasmuch  as  it 
is  the  portion  of  men  once  to  die, 

28  and  after  this  judgment ;  thus 
the  Christ  also,''  having  been  once 
offered  to  bear  the  sins  of  many, 
shall  appear  to  those  that  look 
for  him  the  second  time  without* 
sin  for  salvation. 

X.  For  the  law,  having  a  shadow 
of  the  coming  good  things,  not 
the  image  itself  of  the  things,  can 
never,  by  the  same  sacrifices  which 
they  offer  continually  yearly,  per- 

'  The  heavenly  things  were  the  original 
copied,  and  so  it  was,  as  said  to  Moses. 
Hence  they  were  the  tvttos  ;   the  taber- 
nacle aiTiTVTTo?,  what  answered  to  it. 
"  Literally  '  to  the  face.' 
"  T.  E.  omits  'also.' 

Apart  from,'  having  nothing  more  to 
ith  it.     The  first  time  he  bare  it  and 


do 

was  made  sin,  (being  sinless ;)  but  now, 

having  put  it  wholly  away  for  them  who 

look  for  him.  ho  appears  to  them  without 

I  having  to  say,  or  need  to  have  anything 

It  is  gone,  as  regards  them, 


the  sentence. 


I  by  his  first  coming. 


HEBEEWS  X. 


2  feet  those  who  approach.  Since 
would  they  noty  indeed  have 
ceased  being  offered,  on  account 
of  the  worshippers  once  purj^'ed 
having  no  longer  any  conscience 

3  of  sins  ?  But  in  these  [there  is] 
a  calling  to  mind  of  sins  yearly. 

■*  For  blood  of  bulls  and  goats  [is] 
incapable    of  taking  away   sins. 

^  Wherefore  coming  into  the  world 
he  says,  Sacrifice  and  offering 
thou  willedst  not ;  but  thou  hast 

^  prepared  me  a  body.  Thou  tookest 
no  pleasure  in  burnt  offerings  and 

7  sacrifices  for  sin.  Then  I  said, 
Lo,  I  come  (in  [the]  roll^  of  the 
book  it  is  written  of  me)  to  do, 

8  O  God,  thy  will.  Above,  saying 
Sacrifice  and  offering  and  burnt 
offerings  and  sacrifices  for  sin 
thou  wiUedst  not,  neither  tookest 
pleasure  in   (which 'i   are    offered 

8  according  to  the  law) ;  then  ha 
said,  Lo,  I  come  to  do*>  thy  wUl. 
He  takes  away  the  first  that  he 

10  may  establish  the  second  ;  by 
which  will  we  have  been  sanctified 
through  the  offering  of  the  body 

11  of  Jesus  Christ  once  for  all.  And 
every  priest  stands  daily  minister- 
ing, and  offering  often  the  same 
sacrifices,  which  can  never  take 

12  away  sins.  But  he,  having  offered 
one  sacrifice  for  sins,  sat  down  in 


y  T.  K.  has  no  '  not,'  and  it  ceases  to  be 
a  question.  Steph.  1550  has  it,  but  in 
margin  a  i-eading  is  given  without.  Beza 
1582  has  not  it.  But  the  reading  is  not 
doubtful. 

»  Or  perhaps  '  chapter,'  to  which  a  head- 
ing or  summary  was.  Some  take  it  as 
the  summary  or  contents  of  the  chapter 
or  volume,  written  on  the  head,  Ke</)aAt'?, 
of  the  roll. 

»  airive^,  '  which  are  of  that  kind  that 
are.' 

b  T.  R.  adds  '  O  God.' 

''  etsTO  SLr}V€Kes  differs  from  eisrbv  aiotva. 
Having  perfectly  completed  the  work,  he 


perpetuity  <=  at  [the]  right  hand  of 
13  God,  waiting  from  henceforth  untU. 
his  enemies  be  set  [for  the]  foot- 
le stool  of  his  feet.  For  by  one  offer- 
ing he  has  perfected  in  perpetuity 
15  the  sanctified."!      And  the    Holy 
Spirit  also  bears  us  witness  [of 
it]  ;  for  after   what    was    said  : « 
1^  This    [is]   the   covenant  which   I 
will  establish  towards  f  them  after 
those    days,    saith    [the]     Lord : 
Giving  my  laws  into  their  hearts, 
I  wiU  write  them  also  in   their 

17  understandings  ;  and  their  sins 
and  their  lawlessnesses  I  will  never 

18  remember  any  more.  But  where 
there  [is]  remission  of  these,  [there 
is]  no  longer  a  sacrifice  for  sin. 

18  Having  therefore,  brethren,  bold- 
ness for  entering  into  the  [holy 
of]  holies  by  the  blood  of  Jesus, 

'^^  the  new  and  living  way  which 
he  has  dedicated  for  us  through 

21  the  veil,  that  is,  his  flesh ;  and 
[having]   a  great  priest  over  the 

22  house  of  God,  let  us  approach 
with  a  true  heart,  in  full  assurance 
of  faith,  sprinkled  as  to  our  hearts 
from  a  wicked  conscience,  and 
washed  as  to  our  body  with  pure 

23  water.  Let  us  hold  fast  the  con- 
fession of  the  hope  unwavering, 
(for    he    [is]    faithful    who    has 

2*  promised ;)  and  let  us  consider  one 

had  not  to  get  up  again  to  complete  it ;  he 
could  sit  down,  and  abide  so,  having  done 
all.  It  is  in  conti-ast  with  the  priests 
standing.  They  stood  dailj'  ;  he  is  set 
down  for  a  continuance.  The  connecting 
ets  TO  fiiTji/eKcs  with  sacrifice  spoils  the 
whole  fui'ce  of  the  passage. 

<•  Tov<;  ayia^ofjievovi  is  not  'being,'  nor 
'having  been,'  but  the  objects  of  this 
operation,  those  about  whom  God  was 
doing  this :  die  geheiligt  werden.  As  to 
date,  i^-ytao-ju-eVot  ecr/aei/,  verse  10. 

e  T.  R.  adds  '  before.' 

f  Trpos  is  constantly  so  employed  m  LXX. 


HEBREWS  X. 


another  for  provoking  to  love  and 

2j  good  works ;  not  forsaking  the 
assembling  of  ourselves  together, 
as  the  custom  [is]  with  some ; 
but  encouraging  [one  another], 
and  by  so  much  the  more  as  ye 

26  see  the  day  drawing  near.  For 
where  we  sin  wilfully  after  re- 
ceiving the  knowledge**  of  the 
truth,  there  no  longer  remains  any 

■-'  sacrifice  for  sins,  but  a  certain 
fearful  expectation  of  judgment, 
and  heat  of  fire  about  to  devour 

-8  the  adversaries.  Any  one  that 
has  disregarded  Moses'  law  dies 
without  mercy  on  [the  testimony 

20  of]  two  or  three  witnesses  :  of  how 
much  worse  punishment,  think  ye, 
shall  he  be  judged  worthy  who 
has  trodden  under  foot  the  Son  of 
God,  and  esteemed  the  blood  of 
the  covenant,  whereby  he  has 
been  sanctified,  common,'  and  has 

^0  insulted  the  Spirit  of  grace  ?  For 
we  know  him  that  has  said,  To 
me  [belongs]  vengeance ;  I  will 
recompense,  says  the  Lord:   and 


^  enCyv(o(ns,  clear  and  certain  knowledge 
personally. 

'  Or  'unclean,'  having  no  holy  character. 

k  T  R.  reads  '  my  bonds.' 

'  T.  R.  reads  eV  tauToTs,  'in  yourselves.' 

m  T.  R.  adds  '  in  the  heavens.'  The  read- 
ing is  somewhat  uncertain. 

"  Some  add  ixoii  here  :  '  my  just  [utan].' 
It  is  in  LXX,  but  in  the  Vatican  after 
Trto-Tccj?,  hence  '  the  just  shall  live  by  faith 
in  me  ;'  and  so  some  authorities  here.  I 
have  left  the  T.  R.  However  there  is  good 
authority  for  introducing  /mow.  The  .sense 
runs  well  and  is  the  same  :  God's  just  one, 
the  one  he  owns  as  such. 

o  Or  '  any  one.'  I  have  not  introduced 
'  any  one '  into  the  text.  But  I  do  not 
apply  the  '  he  '  to  a  just  man  who  lives. 
Tlie  apostle  is  contrasting  two  characters  ; 
the  one  who  perishes,  and  the  one  who 
saves,  preserves,  his  life  (spiritually,  of 
course).  It  must  be  remembered  that  in 
the  LXX,  the  phrases  are  not  placed  in 
this  order,  nor  in  the  Hebrev/.    The  pro- 


again,  The  Lord  shall  judge  his 

31  people.  [It  is]  a  fearful  thing 
falling  into  [the]  hands  of  [the] 
living  God. 

32  But  call  to  mind  the  earlier  days 
in  which,  having  been  enlightened, 
ye  endured  much  conflict  of  suffer- 

33  ings ;  on  the  one  hand,  when  ye 
were  made  a  spectacle  both  in 
reproaches  and  afflictions ;  and 
on  the  other,  when  ye  became 
partakers  with  those   who  were 

3^  passing  through  them.  For  ye 
both  sympathized  with  prisoners'' 
and  accepted  with  joy  the  plunder 
of  your  goods,  knowing  that  ye 
have  for'  yourselves  a  better  sub- 

35  stance"*  and  an  abiding  one.  Cast 
not  away  therefore  your  confi- 
dence, which  has  great  recompense. 

3*5  For  ye  have  need  of  endurance 
in  order  that,  having  done  the 
will  of  God,  ye  may  receive  the 

37  promise.  For  yet  a  very  little 
while  he  that   comes  will  come, 

33  and  will  not  delay.  But  the  just  ■> 
shall  live  by  faith;  and  if  he" 


fessing  Hebrews  were  in  danger  of  draw- 
ing back.  In  the  LXX  it  runs  '  If  a  man 
draw  back,  my  soul  shall  have  no  pleasure 
in  him;  but  the  just  shall  live  by  faith.' 
In  the  Hebrew  the  phrase  is  '  His  soul 
which  is  littud  up  is  not  upright  in  him  ;' 
that  is,  tlie  proud  enemy,  it  is  certain 
tliat  in  what  the  apostle  quoten  there  is  no 
reference  in  the  word  '  he '  to  the  just  who 
lives  by  faith.  The  only  thing  that  can 
be  said  is,  that  the  writer  of  the  epistle 
put  it  after,  to  change  the  sense.  Ihis  I 
do  not  believe.  It  is  a  separate  phrase  by 
itself.  All  throu!,'h  this  ei>istle,  the  Heb- 
rews who  acknowledged  Jesus  as  Mc-^siah 
are  treated  as  a  people ;  that  is,  the  whole 
l>e(iple  accepted  on  condition  of  believing. 
So  Peter  :  '  but  are  now  the  people  of 
God.'  And  here  :  'Jesus,  that  he  might 
sanctify  the  people  with  his  own  blood.' 
And  in  the  Hebrews  you  have  nothing  of 
the  sanctification  of  the  Si)irit;  but  he 
urges  as  a  practical  truth  '  the  ju.st  shall 
live  by  faith  :'  and  then,  recurring  to  the 


HEBREWS  X,  XI. 


draw  back,  my  soul  does  not  take 
39  pleasure  in  him.  But  we  are  not 
drawers  back  to  perdition,  but  of 
faith  to  saving  [the]  soul. 
XI.  Now  faith  is  [the]  substan- 
tiating'' of  things  hoped  for,  [the] 
conviction    of    things   not   seen. 

2  For  in  [the  power  of]  this  the 
elders  have   obtained  testimony. 

3  By  faith  we  apprehend  that  the 
worlds  were  framed  by  [the]  word 
of  God,  so  thatthat^  which  is  seen 
should   not  take  its  origin  from 

^  things  which  appear.  By  faith 
Abel  offered  to  God  a  more  excel- 
lent sacrifice  than  Cain,  by  which 
he  obtained  testimony  of  being 
righteous,  God  bearing  testimony 
to  his  gifts,  and  by  it,  having  died, 

She  yet'  speaks.  By  faith  Enoch 
was  translated  that  he  should  not 
see  death;  and  was  not  found, 
because  God  had  translated  him  ; 
for  before  [his]  ^  translation  he  has 
the  testimony  that  he  had  pleased 

**  God.  But  without  faith  [it  is] 
impossible  to  please  [him].  For 
he  that  draws  near  to  God  must 
believe  that  he  is,  and  [that]  he  is 
a  rewarder  of  them  who  seek  him 

7  out.  By  faith  Noe,  oracularly 
warned  concerning  things  not  yet 
seen,  moved  with  fear,  prepared 
an  ark  for  the  saving  of  his  house  ; 
by  which  he  condemned  the  world, 
and  became  heir  of  the  righteous- 


previous  phrase,  which  he  would  not  quote 
as  part  of  the  passage,  he  says  koX  eav 
vTTocTTeiKrjTaL ;  that  is,  anj-  one  holding 
this  position  of  a  professed  believer  ;  but 
not  if  he  was  living  by  faith  in  him,  he 
was  not  drawing  back.  In  a  word,  draw- 
ing back  is  one  character,  living  by  faith 
another. 

p  Or  '  assurance,'  '  firm  conviction :'  see 
chap.  iii.  li 

1  T.  R.  reads  'those  things,' for  'that.' 
'  He  alludes,  I  judge,  to  the  voice  which 


ness  Avhich  [is]  according  to  faith. 

s  By  faith  Abraham,  being  called, 
obeyed  to  go  out  into  the  place 
which  he  was  to  receive  for  an 
inheritance,    and  went   out,    not 

9  knowing  where  he  was '  going.  By 
faith  he  sojourned  as  a  stranger 
on  the  land  of  the  promise  as  a 
foreign  country,  having  dwelt  in 
tents  with  Isaac  and  Jacob,  the 
heirs    with    [him]    of    the   same 

10  promise  ;  for  he  waited  for  the 
city  which  has  foundations,  of 
which  God  is  [the]  artificer  and 

11  constructor.  By  faith  also  Sarah 
herself  received  strength  for  [the] 
conception  of  seed,  and  [that]' 
beyond  a  seasonable  age ;  since 
she    counted    him    faithful    who 

12  promised.  Wherefore  also  there 
have  been  born  of  one,  and  that 
of  one  become  dead,  even  as  the 
stars  of  heaven  in  multitude,  and 
as  the  countless  sand  which  [is] 
by  the  sea  shore. 

13  All  these  died  in  faith,'^  not 
having  received  the  promises,  but 
having  seen  them  from  afar  off'' 
and  embraced  [them],  and  con- 
fessed that   they  were   strangers 

1^  and  sojourners  on  the  earth.y  For 
they  who  say  such  things  shew 
clearly   that     they    seek     [their] 

15  country.  And  if  they  had  called 
to  mind  that  from  whence  they 
went'-   out,  they  had  had   oppor- 


called  to  God  from  the  ground,  but  sup- 
poses this  voice  yet  heard  as  witnessing 
to  his  fiiith. 

s  Literally  'the.'  T.  R.  puts  -his' in  text. 

'  Literally  'is.' 

'^  T  R.  adds  '  gave  birth  to  a  child.' 

'^  Or  'according  to  faith  ;'  that  is,  having 
only  the  promise  and  not  the  fulfilment. 

»  T.  R.  adds  'and  been  persuaded  of 
them.' 

y  Or  'land.' 

2  T. R.  reads  'came.' 


HEBEEWS  XI. 


18  tunity  to  have  returned ;  but  now 
they  seek  a  better,  that  is,  a 
heavenly ;  wherefore  God  is  not 
ashamed  of  them,  to  be  called 
their  God;  for  he  has  prepared 
for  them  a  city. 

^7  By  faith  Abraham,  [when]  tried, 
offered  up  Isaac,  and  he  who  had 
received  to  himseK*  the  promises 
offered  up  his  only  begotten  [son], 

IS  as  to  whom  it  had  been  said, 
In  Isaac  shall  thy  seed  be  called  : 

1^  counting  that  God  [was]  able  to 
raise  [him]  even  from  among  [the] 
dead,   whence  also  he   received '^ 

20  him  in  a  figure.  By  faith  Isaac 
blessed  Jacob  and  Esau  concern- 

21  ing  things  to  come.  By  faith 
Jacob  [when]  dying  blessed  each 
of  the  sons  of  Joseph,  and  wor- 

22  shipped  on  the  top  of  his  staff.  By 
faith  Joseph  [when]  dying  called 
to  mind  the  going  forth  of  the  sons 


a  It  is  not  here  Xafitav  but  ai^aSe^dixevoq 
Xaix^drix)  is  to  receive  passively,  sometimes 
actively,  or  '  to  t\ke  ;'  but  in  Sexo/xai  there 
is  more  of  the  will  or  action  of  the  person 
receiving.  dvaSexofxat  is  in  New  Test, 
only  used  here  and  in  Actsxxviii.  Publius 
received,  took,  Paul  and  liis  company  into 
his  house  It  has  the  sense  of  taking  on 
oneself  ])hysically,  or  as  a  debt  or  respon- 
sibility. Polybius,  it  seems,  gives  it  the 
sense  of  expecting,  awaitnig;  and  Dion. 
Hal.  waiting  till  one  gets.  Aiifnehmeii, 
auf  sick  nehmen,  erwarten,  abwarten.  I 
might  have  thought  it  might  mean  to 
await,  but  the  aorist  participle  makes 
this,  I  think,  impossible.  The  thought,  I 
apprehend,  is,  that  Abi-aham's  own  mind 
had  tiikeii  up  and  appropriated  the  pro- 
mises, and  yet  he  gave  up  Isiiac.  It  was 
nor.  merely  they  were  given  and  taken 
away,  with  which  he  liad  nothing  to  do ; 
but  he  had  adopted  them  by  faith  in  his 
heart,  and  trusted  God  enough  to  give 
them  up  accorduigto  flesh.  I  would  have 
said  'tjik'ii  on  himself;'  but  there  would 
be  too  much  of  his  own  will. 

''  cKOjaiVaTo.  1  think  the  force  of  ko/xi^o), 
thus  ajjplied,  is  to  get  back  what  one  had, 
or  belonged  to  one,  when  it  might  have 
seemed  lost  for  ever.     So  it  is  used  by 


of  Israel,  and  gave  commandment 
concerning  his  bones. 

23  By  faith  Moses,  being  born,  was 
hid  three  months  by  his  parents,  be- 
cause they  saw  the  child  beautiful ; 
and  they  did  not  fear  the  in  j  unction 

2*  of  the  king.  By  faith  Moses,  when 
he  had  become  great,  refused  to  be 
called  son  of  Pharaoh's  daughter  ; 

25  choosing"^  rather  to  suffer  afflictnm 
along  with  the  people  of  God  than 
to  have  [the]  temporary  pleasure 

28  of  sin;  esteeming"^  the  reproach  of 
the  Christ  greater  riches  than  the 
treasures  oi^  Egypt,  for  he  had 

27  respect,  to  the  recompense.  By 
faith  he  left  Egypt,  not  fearing  <= 
the  wrath  of  the  king  ;  for  he  per- 
severed,  as   seeing    him    who    is 

28  invisible.  By  faith  he  celebrated* 
the  passover  and  the  sprinkling  of 
the  blood,  that  the  destroyer  of  the 
firstborn  might  not  touch  them. 


Polybius,  Josephus,  and  others.  The  sense 
I  think  quite  certain  in  its  application  to 
Isaac's  sacrifice.  The  aorist  is  constantly 
used  in  all  this  chapter  historically.  I  do 
not  add  'back,'  because  it  is  sufficiently 
expressed  in  '  whence,'  and  'back'  is  too 
strong. 

=  These  are  aorists,  but  in  English  the 
present  participle  is  joined  to  the  present 
tense  as  chamcterizing  the  action.  'He 
refused  . . .  choosing  ; '  'he  refused  .... 
having  chosen'  would  make  a  different 
time  of  it,  not  the  same.  In  Greek  all 
is  referred  to  the  time  of  speaking;  in 
English  there  is  no  time  for  the  accesso- 
ries, they  are  characteristic  motives. 

d  T.  R  reads  'in  Egypt.* 

e  Here  and  in  verse  17,  as  to  the  ofiferinpf 
Isaac,  the  verbs  are  in  the  i)erfect ;  this  is 
remarkable.  The  other  foots  were  gene- 
rally pa.ssing  facts,  part  of  the  whole  his- 
tory. These  are  of  standing  significance, 
either  setting  figuratively  the  believer  on 
a  new  ground,  or  were  continued  till  the 
time  of  the  epistle.     '  By  faith  Abraham 

has  ofifercd by  faith  be  has  kept  the 

passover;'  only  this  is  not  possible  la 
English.  It  was  not  external  continuance, 
for  the  blood  sprinkling  was  only  once. 


HEBEEWS  XI,  XII. 


29  By  faith  they  passed  through 
the  Red  sea  as  throug-h  dry  [land]  ; 
of  which  the  Egyptians  having 
made  trial  were  swallowed  up. 

30  By  faith  the  walls  of  Jericho 
fell,  having  been  encircled  for 
seven  days. 

31  By  faith  Eahab  the  harlot  did 
not  perish  along  with  the  unbe- 
lieving, having  received  the  spies 
inf  peace. 

32  And  what  more  do  I  say  ?  For 
the  time  would  fail  me  telling  of 
Gedeon,  and  Barak,  and  Sampson, 
and  Jephthae,  and  David  and 
Samuel,    and    of    the    prophets : 

33  who  by  faith  overcame  kingdoms, 
wrought  righteousness,  obtained 
promises,  stopped  lions'  mouths, 

34  quenched  [the]  power  of  fire,  es- 
caped [the]  edge  of  the  sword, 
became  strong  out  of  weakness, 
became  mighty  in  war,  made  [the] 
armies    of    strangers    give    way. 

35  Women  received  their  dead  again 
by  resurrection  ;  and  others  were 
tortured,?  not  having  accepted 
deliverance,  that  they  might  get  a 

36  better  resurrection  ;  and  others 
underwent  trial  of  mockings  and 
scourgings,    yea,    and    of    bonds 

37  and  imprisonment.  They  were 
stoned,  were  sawn  asunder,  were 
tempted,  died  by  the  death  of  the 


f  Literally  'with.' 

g  Some  understand  it  as  '  beaten  [to 
death].'  But  see  2  Mace.  vi.  19  :  comp. 
vii.  9. 

•>  Trept,  but  nepi  is  practically  so  used, 
as  chap.  xiii.  18. 

i  Witness,  in  English,  has  two  senses  : 
'seeing,  so  as  to  be  able  to  bear  witness,' 
and  'giving  testimony  to.'  The  last  only, 
I  apprehend,  in  Greek.  I  do  not  believe 
it  has  the  sense  of  spectator,  ^ear^?,  here 
or  anywhere  ;  the  i/e'^os  7reptKetju,evoi/  may 
run  on  this  thought,  but  the  apostle  seems 
to  say  'a  cloud  of  spectators,  who  are  wit- 


sword  ;  they  went  about  in  sheep- 
skins,   in    goatskins,     destitute, 

38  afflicted,  evil  treated,  (of  whom  the 
world  was  not  worthy,)  wandering 
in  deserts  and  mountains,  and 
[in]  dens  and  caverns  of  the  earth. 

39  And  these  all,  having  obtained 
witness  through  faith,  did  not  re- 

4<^  ceive  the  promise,  God  having 
foreseen  some  better  thing  for'' 
us,  that  they  should  not  be  made 
perfect  without  us. 

XII.  Let  us  also  therefore,  having 
so  great  a  cloud  of  witnesses' 
surrounding  us,  laying  aside  every 
weight,  and  sin*^  which  so  easily 
entangles  ^  us,  run  with  endurance 

2  the  race  that  lies  before  us,  look- 
ing ■"  stedfastly  on  Jesus  the 
leader"  and  completer  of  faith: 
who,  in  view  of  the  joy  lying  be- 
fore him,  has  endured  [the]  cross, 
having  despised  [the]  shame,  and 
is  set  down  at  the  right  hand  of 

3  the  throne  of  God.  For  consider 
weU°  him  who  endured  so  great 
contradiction  from  sinners  against 
himself,   that   ye  be  not  weary, 

4  fainting  in  your  minds.  Ye  have 
not  yet  resisted  unto  blood,  wrest- 

5  ling  against  sin.  And  ye  p  have 
quite  forgotten  the  exhortation 
which  speaks  to  you  as  to  sons  : 
My  son,  despise  not  [the]  chasten- 


nesses  to  this  truth  of  Hving  by  faith.' 

k  Or  '  the  sin.' 

'  Or  'besets.' 

•"  a<|)op(orTes  has  the  force  of  looking 
away  from  other  things  and  fixing  the 
eye  exclusively  on  one. 

"  See  Acts  iii.  15,  note. 

o  dvaXoYi'^u),  'to  weigh  so  as  to  judge  its 
value,'  and  sometimes  in  comparison  with 
other  things. 

p  Some  read  this  as  a  question:  'and 
have  ye?'  The  'quite,'  e/cA-eArjo-fle,  would 
dispose  me  to  do  so. 


HEBEEWS  Xn. 


ing  of  [the]  Lord,  nor  faint  [when] 

<»  reproved  by  him ;  for  whom  [the] 

Lord    loves     he    chastens,    and 

scourges  every  son  whom  he  re- 

7  ceives.  Ye  endure  for*)  chastening, 
God  conducts  himself  towards  you 
as  towards  sons ;  for  who  is  the 
son  that  the  father  chastens  not  ? 

8  But  if  ye  are  without  chastening, 
of  which  all  have  been  partakers, 
then  are    ye  bastards,   and   not 

^  sons.  Moreover  we  have  had  the 
fathers  of  our  flesh  as  chasteners, 
and  we  reverenced  [them]  ;  shall 
we  not  much  rather  be  in  subjec- 
tion to  the  Father  of  spirits,  and 

10  Hve  ?  For  they  indeed  chastened 
for  a  few  days,  as  seemed  good  to 
them ;  but  he  for  profit,  in  order 
to  the  partaking  of  his  holiness. 

11  But  no  chastening  at  the  time 
seems  to  be  [matter]  of  joy,  but 
of  grief ;  but  afterwards  yields 
[the]  peaceful  fruit  of  righteous- 
ness to  those  exercised  by  it. 

12  Wherefore  lift  up  the  hands  that 
hang  down,  and  the  failing  knees  ; 

13  and  make  straight  paths  for  your 
feot,  that  that  which  is  lame  be 
not  turned  aside  ;  but  that  rather 

1*  it  may  be  healed.  Pursue  peace 
with  all,  and  sanctification,  with- 
out which  no  one  shall   see  the 

15  Lord :  watching  lest  [there  be] 
any  one  who  lacks'"  the  grace  of 
God;  lest  any  root  of  bitterness 


1  Or  'as.'  that  is.  not  as  wrath.  See 
Bleek  and  Delitzsch.  All  ancient  MSS, 
translations,  and  citations  have  it  thus. 
Nor  do  I  see  that  verse  8  makes  the  least 
diflBculty. 

'  Eccles.  vi.  2,  T  think,  decides  the  force 
of  the  words  here  :  ovk  ecmv  va-repojv  t{\ 
^\fi  cLTTo  TTO-vrdiv  S}v  eTTiSvurjcTei,  '  his  soul 
did  not  lick  anything  he  desired.' 

•  'The  blessing.'  Itismatterof  fact  that 
what  he  sought  in  Genesis  was  a  blessing. 


springing  up  trouble  [you],  and 

10  many  be  defiled  by  it ;  lest  [there 

be]    any    fornicator,    or    profane 

person,  as  Esau,  who  for  one  meal 

17  sold  his  birthright ;  for  ye  know 
that  also  afterwards,  desiring  to 
inherit  the  blessing,  he  was  re- 
jected, (for  he  found  no  place  for 
repentance)  although  he  sought 
it^  earnestly  with  tears. 

18  j^or  ye  have  not  come  to  [the] 
mount  that  might  be  touched  and 
was  all  on  fire,  and  to  obscurity, 

19  and  darkness,  and  tempest,  and 
trumpet's  sound,  and  voice  of 
words  ;  which  they  that  heard,  ex- 
cusing themselves,  declined*  [the] 
word  being  addressed  to  them  any 

-^  more  :  (for  they  were  not  able  to 
bear  what  was  enjoined :  And  if 
a  beast  should  touch  the  moun- 

21  tain,  it  shall  be  stoned;^  and,  so 
fearful  was  the  sight,  Moses  said, 
I  am  exceedingly  afraid  and  full 

22  of  trembling  :)  but  ye  have  come 
to  mount  Zion;'"  and  to  [the] 
city  of  [the]  living  God,  heavenly 
Jerusalem ;    and  to    myriads    of 

23  angels,  the  universal  gathering ; 
and  to  [the]  assembly  of  the 
first-born  [who  are]  enregistered 
in  heaven ;  and  to  God,  judge  of 
all ;  and  to   [the]  spirits  of  just 

21  [men]  made  perfect ;  and  to  Jesus, 
mediator  of  a  new  covenant ;  and 
to  [the]  blood  of  sprinkling,  speak- 


'  TrapjiTTicravTo.  Compare  Luke  xiv.  18 
for  the  word. 

"  T.  R.  adds '  or  shot  through  with  a  dart.' 

«■  The  words  'and,'  KaC,  give  the  division 
very  di.stinctly  here. 

»  •  New'  (i/e'as)  is  not  the  u.sual  word  for 
new  covenant  here,  which  is  Kaifrjs.  This 
last  is  in  cnntrast  with  the  former  one. 
i/e'as  is  'new'  in  the  sense  of  fresh,  new 
in  character,  youthful.  Kaipoy  avSpojirov, 
it  is  not  the  old  ;  yeov,  it  is  not  grown  old. 


HEBREWS  XII,  XIII. 


25  ing  better  y  than  Abel.  See  that 
ye  refuse^  not  him  that  speaks. 
For  if  those  did  not  escape  who 
had  refused  him  who  uttered  the 
oracles  on  earth,  much  more  we 
who  turn   away  from  him   [who 

20  does  so]  from  heaven  :  whose  voice 
then  shook  the  earth  ;  but  now  he 
has  promised,  saying.  Yet  once 
wiU**  I  shake  not  only  the  earth, 

27  but  also  the  heaven.  But  this 
Yet  once,  signifies  the  removing 
of  what  is  shaken,  as  being  made, 
that  what  is  not  shaken  may  re- 

28  main.  Wherefore  let  us,  receiving 
a  kingdom  not  to  be  shaken,  have 
grace,''  by  which  let  us  serve  God 
acceptably    with    reverence    and 

29  godly  fear.  For  also  our  God  [is] 
a  consuming  fire. 

XIII.      Let    brotherly    love  abide. 

2  Be  not  forgetful  of  hospitality  ; 
for   by  it   some  have    unawares 

3  entertained  angels.  Remember 
prisoner?,  as  bound  with  [them]  ; 
those  that  are  evil-treated,  as  be- 
ing yourselves  also  in  [the]  body. 

*  [Let]  marriage  <=  [be  held]  every 
way  in  honour,  and  the  bed  [be] 
undefiled ;    but''  fornicators   and 

5  adulterers  will  God  judge.  [Let 
your]  conversation  [be]  without 
love  of  money,  satisfied  with 
[your]  present  circumstances  ;  for 
he  has  said,  I  will  not  leave  thee, 

6  neither  will  I  forsake   thee.    So 


y  Or  'a  better  thing.'  but  it  is  rather 
adverbial.     T.  R.  reads  '  better  things.' 

»  Same  word  as  verse  19,  translated  'ex- 
cusing themselves,  declined.' 

»  T.  E.  reads  '  I  shake.' 

*>  Or  'let  us  be  thankful.' 

c  Or,  as  some,  '  marriage  is  honourable 
in  all,'  or  '  every  way  honourable  ;'  but  the 
latter  part  of  tbe  clause  is  difficult  so  to 
translate  without  an  article  before  a/atai/Tog, 
the  absence  of  which  makes  a^iai'Tos  a  pre- 


that,  taking  courage,  we  may  say. 
The  Lord  [is]  my  helper,  and  I  will 
not  be  afraid :  what  will  man  do 
unto  me  ? 

7  Remember  your  leaders  who 
have  spoken  to  you  the  word  of 
God;  and  considering ^  the  issue 
of  their  conversation,  imitate  their 

8  faith.  Jesus  Christ  [is]  the  same 
yesterday,  and  to-day,  and  to  the 

s  ages  [to  come].  Be  not  carried 
away^  with  various  and  strange 
doctrines  ;  for  [it  is]  good  that 
the  heart  be  confirmed  with  grace, 
not  meats  ;  those  who  have  walked 
in  which  have  not  been  profited 
1^  by  [them] .  We  have  an  altar  of 
which  they  have  no  right  to  eat 

11  who  serve  the  tabernacle  ;  for  of 
those  beasts  whose  blood  is  carried 
[as  sacrifices]  for  sin  into  the 
[holy  of]  holies  by  the  high  priest, 
of  these  the  bodies  are  burnt  out- 

12  side  the  camp.  Wherefore  also 
Jesus,  that  he  might  sanctify  the 
people  by  his  own  blood,  suffered 

13  without  the  gate  :  therefore  let  us 
go  forth  to  him  without  the  camp, 

1*  bearing  his  reproach  :  for  we  have 
not  here  an  abiding  city,  but  we 

15  seek  the  coming  one.  By  him 
therefore  let  us  offer  [the]  sacrifice 
of  praise  continually  to  God,  that 
is,  [the]  fruit  of  [the]  lips  confess- 

16  ing  his  name.  But  of  doing  good 
and  communicating  [of  your  sub- 


dicate,  and  not  a  characteristic  adjective. 
On  the  other  hand,  tcij-lo^  is  not  simply 
that  the  marriage  tie  is  to  be  respected 
when  in  it.  and  kept  pure,  but  that  the 
tie  itself  was  to  be  held  in  honour.  In 
purity  of  walk  that  was  done  by  the  mar- 
ried no  doubt,  but  not  in  every  case. 

•^  Many  read  '  for.' 

e  Literally  'considering  the  issue  of  the 
conversation  of  whom,  imitate  the  faith.' 

^  T.  K.  reads  '  canied  about.' 


HEBEEWS  XIII. 


stance]  be  not  forgetful,  for  with 
such  sacrifices  God  is  well  pleased. 

^7  Obey  your  leaders,  and  be  sub- 1 
missive ;  for  they  watch  over  your  ' 
souls  as  those  that  shall  give  I 
account  ;  that  they  may  do  this  | 
with  joy,  and  not  groaning,  for 
this  [would  be]  unprofitable  for  , 

^8  you.  Pray  for  us  :  for  we  persuade  | 
ourselves  ?  that  we  have  a  good 
conscience,  in  all  things  desirous 

10  to  walk  rightly.  But  I  much 
more  beseech  [you]  to  do  this, ; 
that  I  may  the  more  quickly  be  ' 

20  restored  to  you.  But  the  God  of 
peace,  who  brought  *»  again  from 
among  [the]  dead  our  Lord  Jesus, 
the  great  shepherd  of  the  sheep. 


e  T.  E.  reads  '  are  persuaded'  or  '  ti-ust.' 
•»  Here  we  have  the  article  and  parti- 
ciple as  characterizing,  without  relation 


in  [the  power']  of  [the]  blood  of 

21  [the]  eternal  covenant,  perfect 
you  in  every  good  work  to  the 
doing  of  his  will,  doing  in  you 
what  is  pleasing  before  him 
through  Jesus  Christ ;  to  whom 
[be]  glory  for  the  ages  of  ages. 

22  Amen.  But  I  beseech  you,  breth- 
ren, bear  the  word  of  exhortation, 
for  it  is  but  in  few  words  that  I 
have  written  to  you. 

23  Know  that  the  brother  Timo- 
theus  is  set  at  liberty ;  with  whom, 
if  he  should  come  soon,*'  I  will  see 

2*  you.  Salute  all  your  leaders,  and 
aU  the  saints.    They  from  Italy 

25  salute  you.  Grace  [be]  with  you 
all.    Amen. 


to  time,  as  often  :  '  the  bringer  again.' 
'  Or  '  in  virtue  of.' 
■t  rdxiov,  sooner  than  perhaps  he  may. 


EPISTLE       OF 

JAMES. 


ask  of    God,    who  gives    to    all 
freely '  and  reproaches  not,  and  it 

6  shall  be  given  to  him  :  but  let  him 
ask  in  faith,  nothing  doubting. 
For  he  that  doubts  is  like  a  wave 
of  the  sea  driven  by  the  wind  and 

7  tossed  about ;  for  let  not  that  man 
think  that  he  shall  receive  any- 

8  thing  from  the  Lord ;  [he  is]  a 
double  minded  man,™  unstable  in 
all  his  ways. 

9  But  let  the  brother  of  low  degree 

'  ttTTAJ)?.  Of  men  we  might  say  '  un-  !  ed  to  be  distinguished  from  Rom.  xii.  8, 
affectedly,'  '  with  a  readiness  of  heart  but  why  I  know  not.  I  had  thought  of 
which  does  not  make  a  great  matter  of  'readily,'  but  it  does  not  give  the  thought 
it,  or  a  case  of  great  consideration  :'  the  of  simplicity,  without  a  thought  behind, 
want  is  there,  and  the  heart  answers  as  much  as  '  freely.' 
without  a  second  thought.  It  is  attempt-       ■"  I  take  here  iiajp  SCrfmxos  in  apposi- 


JAMES,  bondsman  of  God  and  of 
[the]  Lord  Jesus  Christ,  to  the 
twelve  tribes  which  [are]  in  the 

2  dispersion,  greeting.  Count  it  all 
joy,  my  brethren,   when  ye   fall 

8  into  various  temptations,  knowing 
that  the   proving    of    your  faith 

*  works  endurance.  But  let  endur- 
ance have  [its]  perfect  work,  that 
ye  may  be  perfect  and  complete, 

5  lacking  in  nothing.  But  if  any 
one  of  you  lack  wisdom,  let  him 


JAMES  I. 


10  glory  in  his  elevation,  and  the 
rich  in  his  humiliation,  because 
as  [the]  grass's  flower  he  will  pass 

11  away.  For  the  sun  has  risen  with 
its  burning  heat,  and  has  withered 
the  grass,  and  its  flower  has 
fallen,  and  the  comeHness  of  its 
look  has  perished :  thus  the  rich 
also  shall  wither  in  his    goings. 

12  Blessed  [is  the]  man  who  endures 
temptation  ;  for,  having  been 
proved,  he  shall  receive  the  crown 
of  life,  which  he"  has  promised 
to  them  that  love  him. 

13  Let  no  man,  being  tempted,  say, 
I  am  tempted  of  God.  For  God 
cannot  be  tempted  by  evil  things, 

1*  and  himself  tempts  no  one.  But 
every  one  is  tempted,  drawn  away, 

15  and  enticed  by  his  own  lust ;  then 
lust,  having  conceived,  gives  birth 
to  sin ;  but  sin  fully  completed 
brings  forth  death. 

IS    Do  not  err,  my  beloved  brethren. 

17  Every  good  gift"  and  every  perfect 
gift  comes  down?  from  above, 
from  the  Father  of  lights,  with 
whom  is  no  variation  nor  shadow 

18  of  turning.  According  to  his  own 
Willi  begat •■  he  us  by  the  word  of 


tion,  not  with  a.vdpu>no<;  efceti'os,  but  with 
6  Sia^ptvojaei/os  (ver.  6) ;  and  verse  7  as 
practically  a  parenthesis.  (See  chap, 
iii.  8.  for  an  analogous  form.)  I  do  not 
think  the  sense  bears  a  direct  connec- 
tion with  verse  7 ;  whereas  verse  8  is  a 
moral  explanation  of  the  figure  of  verse 
6.  The  style  of  James  is  characterized  by 
these  aphoristic  and  therefore  anarth- 
rou-  sentences. 

°  T.  R.,  with  many  authorities,  reads 
'  the  Lord.' 

°  Here  56o-ts,  then  Sciprz/ao,  very  nearly 
the  same :  strictly  66(jcs  is  the  giving, 
8wpr)^a  the  thing  freely  given.  But  in 
English  'gift'  is  both  the  giving,  and 
the  thing  given,  the  character  of  the 
act. 

p  That  is  its  true  character,  eerrl 
Kara^alvov,  but  expressed  in  English  by 


truth,  that  we  should  be  a  certain 
first-fruits  of  Ms  creatures. 

19  So  that,s  my  beloved  brethren, 
let  every  man  be  swift  to  hear, 

20  slow  to  speak,  slow  to  wrath ;  for 
man's  wrath  does  not  work'  God's 

21  righteousness.^  Wherefore,  laying 
aside  all  filthiness  and  abounding 
of  wickedness,  accept  with  meek- 
ness the  implanted   word,  which 

22  is  able  to  save  your  souls.  But 
be  ye  doers  of  [the]  word  and  not 
hearers  only,  beguiling  yourselves. 

23  For  if  any  man  be  a  hearer  of  [the] 
word  and  not  a  doer,  he  is  like  to 
a  man  considering  his  natural  face 

21  in  a  mirror  :  for  he  has  considered 
himself  and  is  gone  away,  and 
straightway  he  has  forgotten  what 

25  he  was  like.  But  he  that  fixes 
his  view  on  [the]  perfect  law,  that 
of  liberty,  and  abides  in  [it],  he 
not  being  a  forgetful  hearer  but  a 
doer  of  [the]  work,  he   shall  be 

26  blessed  in  his  doing.  If  any  one'^ 
think''  himself  to  be  rehgious,  not 
bridling  his  tongue,  but  deceiving 
his   heart,   this  man's   religion  is 

27  vain.  Pure  and  undefiled  religion 
before  God  and  the  Father  is  this  : 


'  comes  down.'  See  chap.  iii.  15. 

q  Having  so  purposed  or  willed  it.  It 
was  the  fruit  of  his  own  mind,  and  so  a 
free  gift. 

•■    (XTTOKVeO). 

«  In  the  uncertainty  of  the  text  here  I 
have  left  it  as  it  is.  A,  B,  s,  C,  Vul.,  It., 
read  lo-re  for  wo-re,  '  ye  know,'  or  '  know 
ye.'  If  6e'  be  added  after  eorroj  we  must 
say  'ye  know.'  It.  reads  'know  ye;' 
Vul. '  ye  know;'  A  has  kcll  ea-ru)  instead 
of  eo-Tu)  Se.  De  Wette  and  Tisch.  7th  have 
ajo-re.  It.  and  Vul.bothadd  atttoji  (6e).  It 
is  very  likely  '  ye  know '  or '  know  ye'  is 
the  right  reading. 

'  'Work  out  as  an  effect,'  Karepyd^eTai. 

"  Verse  20  is  an  instance  of  the  anar- 
throus, aphoristic  style  of  James. 

"  T.  R.  adds  '  among  you.' 

»  Or '  seem.' 


JAMES  I,  n. 


to  visit  orphans  and  widows  in 
their  affliction,  to  keep  oneself 
unspotted  from  the  world. 
II.  My  brethren,  do  not  have  the 
faith  of  our  Lord  Jesus  Christ, 
[Lord]  of  glory,  with  respect  of 

2  persons  :  for  if  there  come  unto 
your  synagogue  a  man  with  a  gold 
ring  in  splendid  apparel,  and  a  poor 

8  man  also  come  in  in  vile  apparel, 
and  ye  look  upon  him  who  wears 
the  splendid  apparel,  and  say,y 
Do  thou  sit  here  well,  and  say  to 
the  poor,  Do  thou  stand  there, 
or  sit  here  under  my  footstool : 

4  have  ye  not  also  made  a  difference 
among  yourselves,  and  become 
judges,   having'-    evil    thoughts  ? 

5  Hear,  my  beloved  brethren  :  Has 
not  God  chosen  the  poor  as  to  the* 
world,  rich  in  faith,  and  heirs  of 
the  kingdom,  which  he  has  pro- 
mised to  them    that   love    him  ? 

*  But  ye  have  despised  the  poor 
[man.]  Do  not  the  rich  oppress 
you,  and  [do  not]  they  drag  you 

7  before  [the]  tribunals  ?  And  [do 
not]  they  blaspheme  the  excellent 
name  which  has  been  called  upon 

8  you  ?  If  indeed  ye  keep  [the] 
royal  law  according  to  the  scrip- 
ture. Thou  shalt  love  thy  neigh- 

8  hour  as  thyself,  ye  do  well.  But 
if  ye  have  respect  of  persons,  ye 
commit   sin,   being   convicted  by 

10  the  law  as  transgressors.  For 
whoever  shall  keep  the  whole  law 
and  shall  offend  in  one  [point], 
he  has   come  under  the  guilt  of 

11  [breaking]  all.    For  he  who  said. 


y  T.  R.  adds'  to  him.' 
'  Literally  'of  evil   thoughts,'  as  we 
Bav, '  a  man  of  corrupt  habits.' 
a  T.  R.  reads  '  this.' 
b  T.  R.  reads  '  shalt.' 


Thou  shalt  not  commit  adultery, 
said  also,  Thou  shalt  not  kill. 
Now  if  thou  dost**  not  commit 
adultery,  but  killest,<=  thou  art  be- 
come  transgressor   of   [the]  law. 

12  So  speak  ye,  and  so  act,  as  those 
that  are  to  be  judged  by  [the]  law 

13  of  liberty  ;  for  judgment  [will  be] 
without  mercy  to  him  that  has 
shewn  no  mercy.  '^  Mercy  glories 
over  judgment. 

1*  What  [is]  the  profit,  my  breth- 
ren, if  any  one  say  he  have  faith, 
but  have   not  works  ?    can  faith 

15  save  him  ?  Now  if  a  brother  or  a 
sister  is  naked  and  destitute  of 

16  daily  food,  and  one  from  amongst 
you  say  to  them,  Go  in  peace  ;  be 
warmed  and  filled ;  but  give  not 
to  them  the  needful  things  for  the 

17  body,  what  [is]  the  profit?  So 
also  faith,  if  it  have  not  works,  is 

18  dead  by  itself.  But  some  one  will 
say.  Thou  hast  faith  and  I  have 
works.  Shew  me  thy  faith  with- 
out^ works,  and  I  from  my  works 

18  will  shew  thee  my  faith.  Thou 
believest  that  God  is  one.  Thou 
doest  well.    The  demons  even  be- 

20  lieve,  and  tremble.  But  wilt  thou 
know,   O   vain    man,    that    faith 

2'  without  works  is  dead  ?  Was  not 
Abraham  our  father  justified  by 
works  when  he  had  offered  Isaac 

22  his  son  upon  the  altar  ?  Thou 
secst  that  faith  wrought  with  his 
works,  and  that  by^  works  faith 

23  was  perfected.  And  the  scripture 
was  .fulfilled  which  says,  Abra- 
ham believed  God,    and    it  was 


•^  T.  R.  reads  '  shalt  kill.' 

d  T.R. adds 'and.' 

e  T.  R  reads  '  from  thy  works,' 

f  eK,  translated  '  from'  in  verse  18. 


JAMES  II,  III. 


reckoned  to  him  as  righteousness, 
and  he  was  called  Friend  of  God. 

2*  Ye  sees  that  a  man  is  justified  on 
the  principle  of  works,  and  not  on 

-•''  the  principle  of"  faith  only.  But 
was  not  in  like  manner  also  Rahab 
the  harlot  justified  on  the  prin- 
ciple of*'  works,  when  she  had 
received  the  messengers  and  put 
[them]    forth  by    another   way  ? 

26  For  as  the  body  without  a  spirit 
is  dead,  so  also  faith  without 
works  is  dead. 

III.  Be  not  many  teachers,  my 
brethren,  knowing  that  we  shall 

2  receive  greater  judgment.  For  we 
all  often  offend.  If  any  one  offend 
not  in  word,  he  [is]  a  perfect  man, 
able  to  bridle  the  whole  body  too. 

2  Behold,'  we  put  the  bits  in  the 
mouths  of  the  horses,  that  they 
may  obey  us,  and  we  turn  round 

^  their  whole  bodies.  Behold  also 
the  ships,  which  are  so  great,  and 
driven  by  violent  winds,  are  turned 
about  by  a  very  small  rudder, 
wherever    the    pleasure    of    the 

5  helmsman  wiU.  Thus  also  the 
tongue  is  a  little  member,  and 
boasts  great  things.  See,  a  little 
fire,  how  large"*  a  wood  it  kindles, 

6  and  the  tongue  [is]  fire,  the  world 
of  unrighteousness.     Thus  is  the 


e  T.  R.  reads  '  see  ye  then.'  If  Totwv 
be  left  out,  it  is  better  to  read  it  as  an 
indicative. 

^  Or  'by,'  e/c. 

>  N,  A,  B,  read  et  Se,  and  It.  Vul.  si 
autein,  C  and  T.  R.  ISov.  I  see  no  proof 
tbat  it  is  not  an  itacism  however.  If  we 
read  et  6e'  we  must  translate  'but  if  we 
put  the  bits  in  the  momhs  of  the  horses 
—  we  turn  round  also.'  De  Wette  how- 
ever says  there  is  no  apodosis.  The 
sense  is  the  same. 

^  1  have  translated  'a  wood'  (the 
same  English  idiom  as  vXtj).  It  may 
otherwise,  with  Jerome  and  many,  be 


tongue  set  in  our  members,  the 
defiler  of  the  whole  body,  and 
which  sets  fire  to  the  course  of 
nature,  and  is  set  on  fire  of  hell. 

7  For  every  species  both  of  beasts 
and  of  birds,  both  of  creeping 
things  and  of  sea  animals,  is  tamed 
and  has  been  tamed  by  the  human 

^  species ;  but  the  tongue  can  n*o 
one  among  men  tame  ;  [it  is] 
an  unsettled  1  evil,  full  of   death- 

9  bringing  poison.  Therewith  bless 
we  the  Lord  and  Father,™  and 
therewith    curse    we    men   made 

10  after  [the]  likeness  of  God.  Out  of 
the  same  mouth  goes  forth  bless- 
ing and  cursing.  It  is  not  right, 
my  brethren,  that  these  things 
should  be  thus. 

11  Does  the  fountain,  out  of  the 
same  opening,  pour  forth   sweet 

12  and  bitter  ?  Can,  my  brethren,  a 
fig  produce  olives,  or  a  vine  figs  ? 
Neither  can  salt  [water]  make" 
sweet  water. 

13  Who  [is]  wise  and  understand- 
ing among  you  ;  let  him  shew  out 
of  a  good  conversation  his  works 

14  in  meekness  of  wisdom  ;  but  if  ye 
have  bitter  emulation  and  strife 
in  your  hearts,  do  not  boast  "^  and 

15  lie  against  the  truth.  This  is  not 
the  wisdom  which   comes    down 


taken  for  'materials;'  the  connection  of 
ai'dnroj  decides  me,  (see  Wetstein  in  loco ;) 
otherwise  the  use  of  v\ri  in  LXX,  par- 
ticularly Apocrypha,  would  lead  me  to 
say 'matter,'  or  'materials,'  according 
to  the  ecclesiastical,  and  specially  gnos- 
tic use  of  it. 

'  T.R.  reads 'unrestrainable.' 

■n  Or  perhaps  '  the  Lord  and  [the] 
Father.'  T.  R.  reads  '  God  and  Father,' 
Tbi-  &ebv  Kol  Trarepa. 

°  T.  R.  reads  '  thus  no  fountain  [can] 
produce  salt  and  sweet  water.' 

o  'Against  truth'  is  connected  with 
'  boast,'  as  with  '  lie.' 


JAMES  in,  IV. 


from  above,  but  earthly,  natural, 

18  devilisb.      For  where   emulation 

and  strife  [are],  there  [is]  disorder 

17  and  every  evil  thing.  But  the 
■wisdom  from  above  first  is  pure, 
then  peaceful,  gentle,  yielding, 
full  of  mercy  and  good  fruits,  un- 

18  questioning?  and  unfeigned.  But 
[the]  fruit  of  righteousness  in 
peace  1  is  sown  for  them  that 
make  peace.  (IV.)  Whence  [come] 
wars  and  whence  ■■  fightings  among 
you?  [Is  it]  not  thence,— from 
your  pleasures,**  which  war  in  your 

2  members  ?  Ye  lust  and  have  not : 
ye  kill  and  are  full  of  envy,  and 
cannot  obtain  ;  ye  fight  and  war  ; 
ye  have  not  because  ye  ask  not. 

3  Ye  ask  and  receive  not,  because  ye 
ask  evilly,  that  ye  may  consume 

*  [it]  in  your  pleasures.  » Adulte- 
resses, know  ye  not  that^  friend- 
ship with  the  world  is  enmity 
with  God  ?  Whoever  therefore  is 
minded  to  be  [the]  friend  of  the 
world  is  constituted  the  enemy  of 

5  God.  Think  ye  that  the  scripture 
speaks  in  vain  ?  Does  the  Spirit 
which  has  taken  his  abode  in  us  de- 

8  sire  enviously  ?"  But  he  gives  more 
grace.    Wherefore  he  says,  God 


p  Or  '  uncontentious,'  that  is,  in  con- 
trast with  contentious  pretension  to  wis- 
dom :  practical  righteousness  bears  the 
fruit  of  peace  for  those  who  make  peace. 
1  Or  '  the  fruit    of  righteoat.ness   is 
80-WT1  in  peace,  for.'    But  1  prefer  the 
text. 
'  T.  R.  omits  the  second  '  whence.' 
•  I  see  no  reason  to  change  '  pleasures' 
into  '  lusts ;'  there  is  an  additional  idea, 
the  satisfaction  the  heart  feels  in  satis- 
fying, or  rather  gratifying,  lust. 
t  T.R.  adds' adulterers  and.' 
»  Literally '  the  friendship  of  the  world 
is  enmity  of  God  ;'  but  it  is  the  state  as 
between  the  parties,  in  English  '  with.' 
In  what  follows,  it  is  taken  up  as  '  our 
state  towards,'  but  this  is  warning  to 
conscience. 


sets  himself  against  [the]  proud, 

7  but  gives  grace  to  [the]  lowly. 
Subject  yourselves  therefore  to 
God.  ^  Eesist  the  devil,  and  he  will 

8  flee  from  you.  Draw  near  to  God, 
and  he  wiU  draw  near  to  you. 
Cleanse  y  [your]  hands,  sinners, 
and    purify y    [your]    hearts,    ye 

^  double  minded.  Be  wretched,  and 
mourn,  and  weep  :  let  your  laugh- 
ter be  turned  to   mourning,  and 

1*^  [your]  joy  to  heaviness.  Humble 
yourselves  before  the  Lord,  and 
he  shall  exalt  you. 

11  Speak  not  against  one  another, 
brethren.  He  that  speaks  against 
[his]  brother,  or^  judges  his  bro- 
ther, speaks  against  [the]  law 
and  judges  [the]  law.  But  if  thou 
judgest  [the]  law,  thou  art  not 

12  doer  of  [the]  law,  but  judge.  One 
is  the  lawgiver  and  judge,*  who 
is  able  to  save  and  to  destroy : 
but''  who  art  thou  who  judgest 
thy^  neighbour? 

13  Go  to  now,  ye  who  say.  To-day 
or  to-morrow  will  we  go  into  such 
a  city  and  spend  a  year  there,  and 

1*  traffic  and  make  gain,  ye  who"* 
do  not  know  what  wiU  be  on  the 
morrow,  (for  what  [is]  your  Hfe  ? 


"  I  have  with  some  hesitation  trans- 
lated this  passage  as  above.  I  cannot 
find  that  <^6»6i/os  is  used  in  a  good  or  holy 
sense  of  jealousy.  The  application  to 
j  whut  precedes  is  evident.  If  not  thus 
translated,  we  must  say  "  Or  think  ye  that 
the  scripture  says  in  vain  ;  the  Spirit 
which  has  taken  "his  abode  in  us  desires 
ardently  with  envy  ?" 

»  Many  add  'but'  here. 

y  'Have  it  done,'  not  'be  doing  it;' 
aorist,  not  present. 

'  T.R. reads  'and.' 

»  T.  R.  omits  '  and  judge.' 

b  T.R.  omits  'but.' 

<:  Literally '  the  neighbour.'  T.R.  reads 
'  another.' 

<i  oiri-vfi,  who  are  such  as  do  not. 


JAMES  IV,  V. 


It  is  f  even  a  vapour,  appearing  for 

a  little  whi'e,  and  then  disappear- 
^5  ing,)  instead   of  your   saying,  If 

the  Lord  should  [so]  will  and  we 

should  live,  we  will  also  do  this 
1^  or  that.    But  now  ye  glory  in  your 

vauntings :   all   such   glorying  is 
^7  evil.    To  him  therefore  who  knows 

how  to  do  good,  and  does  it  not, 

to  him  it  is  sin. 
V.      Go  to  now,  ye  rich,  weep,  howl- 

ing  over  your  miseries  that  [are] 

2  coming  upon  [you].  Your  wealth 
is  become  rotten,  and  your  gar- 
ments   are    become    moth-eaten. 

3  Your  gold  and  silver  is  eaten  away, 
and  their  canker  shall  be  for  a 
witness  against  you,  and  shall 
eat  your  flesh  as  fire.  Ye  have 
heaped  up  treasure  in  [the]  last 

*  days.  Behold,  the  wages  of  your 
labourers,  who  have  harvested 
your  fields,  wrongfully  kept  back 
by  you,  cry,  and  the  cries  of  those 
that  have  reaped  are  entered  into 
the  ears  of  [the]  Lord  of  sabaoth. 

5  Ye  have  lived  luxuriously  on  the 
earth  and  indulged  yourselves ; 
ye   have   nourished   your   hearts 

^  [as]  B^  in  a  day  of  slaughter ;  ye 
have  condemned,  ye  have  killed 
the  just ;  he  does  not  resist  you. 

7  Have  patience,  therefore,  breth- 
ren, till  the  coming  of  the  Lord. 
Behold,  the  labourer  awaits  the 
precious  fruit  of  the  earth,  having 
patience  for  it  until  it  receive  [the] 

8  early  and  [the]  latter  rain.      Ye 


f  Or  perhaps  'ye  are.'  The  copies  vary 
between  ecrri,  ecrre,  ecrrai.     s  omits. 

e  T.  R.  has  ws  in  text. 

•»  Literally  'groan.' 

i  T.  R.  reads  '  condemned.' 

k  Many  read  '  who  have  endured,' 
VTTO/u.eivai'Tas  for  i/TTOjU.eVoi'Ta?,  perhaps 
rightly. 

'  T.  R.  omits  '  therefore.' 


also  have  patience  :  stablish  your 
hearts,  for  the  coming  of  the  Lord 

^  is  drawn  nigh.  Complain  •»  not 
one  against  another,  brethren,  that 
ye  be  not  judged.'    Behold,  the 

'^'^  judge  stands  before  the  door.  Take 
[as]  an  example  of  suffering  and 
having  patience,  my  brethren,  the 
prophets,  who  have  spoken  in  the 

11  name  of  [the]  Lord.  Behold,  we 
call  them  blessed  who  endure.'' 
Ye  have  heard  of  the  endurance 
of  Job,  and  seen  the  end  of  the 
Lord ;  that  the  Lord  is  full  of 
tender    compassion    and    pitiful. 

12  But  before  all  things,  my  breth- 
ren, swear  not,  neither  by  heaven, 
nor  by  the  earth,  nor  by  any  other 
oath  ;  but  let  your  yea  be  yea,  and 
your  nay,  nay,  that  ye  do  not  fall 

13  under  judgment.  Does  any  one 
among  you  suffer  evil  ?  let  him 
pray  :  is  any  happy  ?  let  him  sing 

1*  psalms :  is  any  one  sick  among 
you.P  let  him  call  to  [him]  the 
elders  of  the  assembly,  and  let 
them  pray  over  him,  anointing 
him  with  oil  in  the  name  of  [the] 

15  Lord  ;  and  the  prayer  ot  faith 
shall  heal  the  sick,  and  the  Lord 
shall  raise  him  up ;  and  if  he  be 
one  who  have  committed  sins,  it 

16  shall  be  forgiven  him.  Confess 
therefore'  your  offences  to  one 
another,  and  pray  for  one  another, 
that  ye  may  be  healed.  [The]  fer- 
vent'" supplication  of  the  righteous 

17  [man]   has   much  power.      Eliaa 

"  Or  •  operative.'  This  word  puzzles 
all  the  critics.  If  not  equivalent  to 
evfpy6<;,  it  is  a  participle  with  the  active 
Sense  constantly  found  in  the  New  Tes- 
tament. The  English  Version  has  com- 
bined the  two,  'etfeitual'  and  'fervent;' 
but  it  is  hardly  both.  I  do  not  think  it  is 
inwrought  by  spiritual  power.  It  is  rather 
the  person  who  is  euepyovixevc;,  an  energu- 

B  B 


JAMES  V. 


was  a  man  of  like  passions  to  us, 
and  he  prayed  with,  prayer  that  it 
should  not  rain  ;  and  it  did  not 
rain  upon  the  earth  three  years 
and  six  months ;  and  again  he 
prayed,  and  the  heaven  gave  rain, 
and  the  earth  caused  its  fruit  to 
spring  forth. 


19  My  n  brethren,  if  any  one  among 
you  err  from  the  truth,  and  one 

■^  bring  him  back,  let  him  know  that 
he  that  brings  back  a  sinner  from 
[the]  error  of  his  way  shall  save 
a  soul  from  death,  and  shall  cover 
a  multitude  of  sins. 


inene.  Wahl  gives  cases  from  the  classics 
of  'fervent,'  and  Wetstein  one  from  Eu- 


stath.  on  Odyssey  for  ivepyovs  ewx^s. 
j      "  T.  R.  omits  '  my.' 


FIEST      EPISTLE      OF 

PETER. 


PETEE,  apostle  of  Jesus  Christ, 
to  [the]  sojourners  of  [the]  dis- 
persion of  Pontus,  Galatia,  Cap- 

2  padocia,  Asia,  and  Bithynia,  elect 
according  to  [the]  foreknowledge 
of  God  [the]  Father,  by  sanctiti- 
cation  of  [the]  Spirit,  unto  [the] 
obedience  and  sprinkling  of  [the  i 
blood"  of  Jesus  Christ :  Grace  to 
you  and  peace  be  multiplied. 

3  Blessed  [be]  the  God  and  Father 
of  our  Lord  Jesus  Chris c,  who, 
according  to  his  great  mercy,  has 
begotten  us  again  to  a  living  hope 
through  [the]  resurrection  of  Jesus 

*  Christ  from  among  [the]  dead,  to 
an  incorruptible  and  undefiled  and 
unfading  inheritance,  reserved  in 

^  [the]  heavens  for  you,  who  are 
kept  guarded  by  the  power    of 

o  I  have  no  doubt  whatever  that '  Jesus 
Christ'  is  in  connexion  with  'obedience,' 
as  well  as  with  the  '  sprinkling  of  the 
blood.' 

p  The  reader  will  remark  how  the 
article  is  everywhere  left  out  in  the 
original  Greek  here,  making  it  all  charac- 
teristic and  descriptive. 

<i  Or  'in  which  [time],'  ev  w,  either  in 
general,  or  agrees  with  time. 

'  Temptations. 

•  T.  R.  reads  '  honour  and  glory,' 


God  through  faith  for  salvation 
ready  to  be  revealed  in  [the]  last 

^  time.P  Wherein  1  ye  exult,  for  a 
little  while  at  present,  if  needed, 

7  put  to  grief  by  various  trials,"'  that 
the  proving  of  your  faith,  much 
more  precious  than  of  gold  which 
perishes,  though  it  be  proved  by 
fire,  be  found  to  praise  and  glory 
and  honour  s  in  [the]  revelation  of 

*  Jesus  Christ,  whom,  having  not 
seen,  ye  love  ;  on'  whom  [though] 
not  now  looking  but  believing  ye 
exult  with  joy  unspeakable  and 

s  filled  with  the  glory,^  receiving  the 
end  of  your  faith,  [the]  salvation  of 

10  [your]  souls  ;"^  concerning  which 
salvation  prophets,  who  have  pro- 
phesied of  the  grace  towards  you, 
sought  out    and    searched    out ; 


'  ei5  ov  does  not,  I  thinlc,  refer  to  iyoA- 
\iaa-Be  ;  it  would  be  ev  w.  It  may  to  both 
the  participles,  which,  I  think,  is  the 
natural  construction.  If  not,  it  is  con- 
nected with  the  first,  opdvrt^;  the  par- 
ticiples are  then,  as  often,  causatives. 

*■  '  Filled  with  the  glory,'  literally 
'glorified.' 

»  Literally '  salvation  of  souls,'  in  con- 
trast with  tamporal  deliverances,  to 
which,  as  Jews,  they  were  accustomed 
to  look. 


I  PETER  I,  II. 


^^  searching  what,  or  what  manner 
of  time,  the  Spirit  of  Christ  which 
[was]  in  them  pointed  out,  testify- 
ing before  of  the  sufferings  which 
[belonged]     to    Christ,    and    the 

12  glories  after  these ;  to  whom  it 
was  revealed,  that  not  to  them- 
selves but  to  you-^'  they  minis- 
tered those  things,  which  have 
now  been  announced  to  you  by 
those  who  have  declared  to  you 
the  glad  tidings  by  y  [the]  Holy 
Ghost   sent  from   heaven,  which 

13  angels  desire  to  look  into.  Wliere- 
fore,^  girding  up  the  loins  of  your 
mind,  [be]  sober  [and]  hope  with 
perfect  stedfastness  in  the  grace 
[which  will  be]  brought  to  you  at 
[the]  revelation  of  Jesus  Christ ; 

1*  as  children  of  obedience,  not  con- 
formed'' to  [your]  former  lusts  in 
15  your  ignorance ;    but   as   he  who 
has  caUed  you  is  holy,  be  ye  also 
holy  in  all  [your]  conversation; 
!  1^  because  it  is  written,  Be  ye  holy, 
■  17  for  I  am  holy.     And  if  ye  invoke 
}       as  Father  him  who,  without  regard 
I       of   persons,  judges    according  to 
I       the  work  of  each,  pass  your  time 
I  18  of  sojourn  in  fear,  knowing  that 
I       ye   have   been  redeemed,  not  by 
!       corruptible  [things,  as]  silver  or 
gold,  from  your  vain  conversation 


»  T.R. reads  'us.' 

y  ep, '  in  the.  power  of.' 

«  Or  '  having  girded  up.'  But  the  pre- 
sent expresses  here  in  English  better 
what  is  morally  antecedent, '  to  be  sober,' 
wtiich  is  a  present  participle  :  '  being  in 
that  state,  hope :'  '  having  girded,  being 
sober,  hope.' 

»  I  say '  conformed,' because  conformed 
is  not  passive  in  English,  and  expresses 
a  state.  The  path  in  which  they  walked 
is  the  sense  here.  'Conforming  your- 
selves' is  too  active  and  intentional. 

'•  Or  '  by  precious  blood,  as  of  Christ,  a 
lamb  without  blemish  and  without  spot;' 
or  'by  [thej  precious  blood  of  Christ,  as 


handed  down  from  [your]  fathers, 
19  but  by  precious  blood,''  as  of  a 
lamb  without  blemish  and  without 
"0  spot :  [the  blood]  of  Christ,  fore- 
known indeed  before  [the]  founda- 
tion of  [the]  world,  but  who  has 
been  manifested  at  the  end'^  of 

21  the  times  for  your  sakes,  who  by 
him  do  believe  on  God,  who  has 
raised  him  up  from  among  [the] 
dead  and  given  him  glory,  that 
your  faith  and  hope  should  be  in 

22  God.'*  Having  purified  your  souls 
by  obedience  to  the  truth «  to  un- 
feigned brotherly  love,  love  one 
another  out  of  a  pure  heart  fer- 

23  vently.  Being  born  again,  not  of 
corruptible  seed,  but  of  incorrup- 
tible, by  [the]  living  and  abiding 

2*  word  of  GodJ  Because  all  flesh 
[is]  as  grass,  and^  all  its  glory  as 
[•the]  flower  of  grass.  The  grass 
has  withered  and  [its]  ^  flower  has 

25  fallen ;  but  the  word  of  [the]  Lord 
abides  for  ever.  But  this  is  the 
word  which  in  the  glad  tidings  [is] 
preached  to  you. 

II.  Laying  aside  therefore  all  malice 
and  all  guile  and  hypocrisies  and 
envyings  and  aU  evil   speakings, 

2  as  newborn  babes  desire  earnestly 
the  pure  mental  milk  of  the  word," 
that  by  it  ye  may  grow  up  to  salva- 


of  a  lamb  without  blemish  and  without 
spot.' 

<^  T.R.  has  etrxarwi'  for  ea-xo-rov. 

d  Or  '  so  that  your  faith  and  hope  are 
in  God.' 

«  T.  R.  adds  'through  [the]  Spirit.' 

*■  T.R. reads  ' abidmg  for  ever,'  ets  tw 
allava. 

s  T.  R.  reads  *  all  the  glory  of  man.' 

^  '  Its '  is  doubtful.  If  not  genuine  we 
must  read  '  the.' 

i  No  word  is  satisfactory  here  for  A.oyi- 
Kov ;  for  though  it  doubtless  has  the  sense 
of 'suited  to  the  rational  faculties' — the 
mind  iu  contrast  with  the  body — yet  I 
believe  there  is  allusion  to  the  word 


I  PETER  II. 


3  tion,'*  if  indeed  ye  have  tasted  that 

*  the  Lord  [is]  good.  To  whom  com- 
ing, aHvingf  stone,cast  away  indeed 
as  worthless  by  men,  but  with  God 

s  chosen,  precious,  yourselves  also, 
as  living  stones,'  are  being  built 
up  a  spiritualhouse,'"  a  holy  priest- 
hood, to  offer  spiritual  sacrifices 
acceptable  to  God  by  Jesus  Christ. 

^Because"  it  is  cont lined  in  the 
scripture  :  Behold,  I  lay  in  Zion  a 
corner  stone,  elect,  precious  :  and 
he  that  believes"  on  him  shall  not 

7  be  put  to  shame.  To  you  there- 
fore who  believe  [is]  the  preeious- 
ness  ;  but  to  the  disobedient,  the 
stone  which  the  builders  cast  away 
as  worthless,  this  is  become  head 

8  of  [the]  corner,  and  a  stone  of 
stumbling  and  rock  of  offence ; 
[who]  stumble  at  the  word,  being 
disobedient,?  to  which   also  they 

8  have  beim  appointed.  But  ye 
[are]  a  chosen  race,  a  kingly  priest- 
hood, a  holy  nation,  a  people  for 
a  possession,  that  ye  might  set 
forth  the  excellencies  of  him  who 


\6yn<;.  I  have  added  *  of  the  word'  to 
mark  this  ;iliusioa. 

^  T.  II.  omits  '  up  to  salvation.' 

'  Or,  with  some,  '  be  ye  built  up,'  or 
'buikl  your.-elves  up.'  But  the  text  is, 
I  doubt  not,  right. 

'"  Many  good  authorities  read  'for'  a 
holy  priesthood,  but  I  rather  take  it  for 
a  gloss. 

"  T.R.  reads 'Wherefore.' 

°  Or' trusts  in  it.' 

P  On  the  whole  I  prefer  'stumble  at 
the  word,  being  disobedient,' to' stumlile, 
beingdisobedient  to  the  word.'  It  takes 
up  an-ciHovfTt';,  absolutely,  used  in  the 
same  manner  (ver.  7). 

•I  I  have  endeavoured  to  express  the 
perfect  and  aorist :  ■qXeTqf/.evoi.  and  eAerj- 
Bey  eq. 

'  .n-Tn/f?,  which  have  this  character,  not 
simply  ai,  'which.' 

•  ff  w.  It  is  used  for  time  (Mark  ii.  19, 
John  v.  7) ;  still  with  the  idea  'in  the  state 
of  thuigs  iu  which.'  (Rom.  viii.3.)    It  has 


has  called  you  out  of  darkness  to 
^^  his  wonderful  light ;  who  once 
[were]  not  a  people,  but  now 
God's  people  ;  who  were  not  enjoy- 
ing mercy,  but  now  have  found 
mercy.i 
^^  Beloved,  I  exhort  [you]  as 
strangers  and  sojourners,  to  ab- 
stain from   fleshly  lusts,  which' 

12  war  against  the  soul ;  hiving 
your  conversation  honest  among 
the  Gentiles,  that  [as  to  that]  in 
which'*  they  speak  against  you  as 
evildoers,  they  may  through  [your] 
good  works,  [themselves]  witness- 
ing [them],  glorify  God  in  [the] 
day  of  visitation. 

13  Be  in  subjection  therefore  to 
every  human  institution  for  the 

1*  Lord's  sake  ;  whether  to  [the] 
king  as  supreme,  or  to  rulers  as 
sent  by  him,  for  vengeance  on 
evildo^-rs,    and    praise    to    them 

15  that  do  well.  Because  so  is  the 
will  of  God,  that  by  well  doing  ye 
put   to   silence  the   ignorance  of 

18  senseless '  men :  as  free,  and  not 


practically  the  sense  of  '  inasmuch  as, 
considered  in  that  view  '  (Rom.  ii.  1,  xiv. 
22.)  it  is '  wherein,'  but  not  -vt/kt///,  I  judge, 
in  the  latter  case,  nor  here.  In  both  it 
is  more  than  '  wherein  ' — '  viewed  in  that 
light  in  which,' '  cofisidered  in  that  view,' 
'  in  that  respect  in  which."  '  Whereas '  is 
mere  contrast,  without  reference  to  the 
object  of  (i.  That  does  not  do  exactly; 
it  is  too  vague;  'wherein'  a  little  too 
precise.  He  does  not  mean  in  that  par- 
ticular tiling  exactlj',  but  in  respect  of 
that  very  walk  and  course  of  conduct. 

'  af/)p6i'u>i'  a.v6pl}TT<,iv  has  the  article  here, 
as  shelving  that  it  is  not '  some  men  who 
are  foolish,'  but  that  men  (not  christians) 
are  so,  are  known  in  that  cnaracter.  tu>v 
stands  for  all — a^povijiv  for  tlie  character 
of  all  who  are  pointed  out  by  the  name 
of  oLvdiiairi^v.  It  is  wider  than  vf  rse  12 
somewhat :  there  Gentiles,  here  men. 
The  English  is  necessarily  ambiguous. 
It  is  the  real  defect  of  English,  other- 
wise the  richest  and  most    tiexible  of 


I  PETEE  II,  III. 


as  having-  liberty  as  a  cloak  of 
malice,"  but  as  God's  bondsmen. 

^7  Shew  honour  to  all,''"  love  the 
brotherhood,  fear  God,  honour  the 

IS  king.  Servants,^  [be]  subject  with 
all  fear  to  your  masters,  not  only 
to  the  good  and  gentle,  but  also 

1^  to  the  ill-tempered.  For  this  [is] 
acceptable,  if  one,  for  conscience 
sake  towards  God,  endure  griefs, 

20  suffering  un j  ustly .  For  what  glory 
[is  it^ ,  if  sinning  and  being  buffeted 
ye  shall  bear  it  ?  but  if,  doing  goody 
and  suffering,  ye  shall  bear  [it], 

21  this  is  acceptable  with  God.  For 
to  this  have  ye  been  called;  for 
Christ  also  has  suffered  for  you,^ 
leaving    you   a    model  ^  that    ye 

22  should  follow  in  his  steps  ;  who 
did  no  sin,  neither  was  guile  found 

23  in  his  mouth  ;  who,  [when]  reviled, 
reviled  not  again  ;   [when]  suffer- 


langiiaaes.  'Senseless  men'  may  mean 
men  who  are  so,  or  say  of  men,  that 
they  are  so.  The  article  ma',<es  it  the 
latter. 

"  Here  the  article  is  contrastive  :  that 
thingliberty  as  cloak  of  that  thingmalice. 

«■  Tiju.7iu-aTe,  aorist ;  the  rest  present. 
Hence,  here,  more  the  act  when  occa- 
sion arises  ;  the  others,  the  constant 
habit  of  mind. 

"  oLveTiL,  'household  servants,'  not 
necessarily  '  slaves,'  SovAoi. 

y  Not  TO  KaXov.  or  KaAwg  TroioOi'Tes,  but 
ayaeoTToirvi'Teq.  I  think  his  mind  goes 
beyond  the  servants  to  doing  good  gene- 
rally as  christians. 

^  Authorized  Version  in  both  cases  has 
*us'  for  'you'  in  margin.  The  sense  is 
not  really  different,  and  the  reading 
very  difficult  to  determine.  Bat  '  ye 
should  follow'  seems  to  dei-ide  for  'you' 
before  '  a  model ;'  while  '  suffered  for  us' 
is  the  natural  expression  of  the  apostle's 
heart  The  critics  differ.  The  majority 
of  moderns  read  '  suffered  for  you,  leav- 
ing you.'  So  does  God.  Sin.,  but  has  by 
mistake  aTreOave  for  en-aOc.  Tisch.  'for 
us,  leaving  you.'  Alford,  as  T.  R., '  you, 
you,'  so  s,  B,  C,  A  Syr.  I  suppose"'  us, 
us,'  with  Vul.  and  It. 

a  A  copy,  as  we  say,  to  write  after. 

^  TTapaS  t'^cojai.  is  to  deliver  up  into  the 


ing,  threatened  not ;  but  gave '' 
[himself]  over  into  the  hands  of 

21  him  who  judges  righteously  ;  who 
himself  bore  our  sins  in  his  body 
on  the  tree,  in  order  that,  being 
dead*"-  to  sins,  we  may  live  to 
righteoiisness  ;  by  whose  stripes'* 

25  ye  have  been  healed.  For  ye  were 
as  straying  sheep,  but  have  now 
returned  to  the  shepherd  and  over- 
seer of  your  souls. 

III.  Likewise,  wives,  [be]  subject « 
to  your  own  husbands,  that,  even 
if  any  are  disobedient  to  the  word, 
they  may  f  be  gained  without  [the] 
word  by  the  conversation  of  the 

2  wives,  having  witnessed  your  pure 
conversation  [carried  out]  in  fear ; 

3  whose  adorning  let  it  not  be  that 
outward  one  of  tressing  of  hair, 
and  wearing  gold,  or  putting  on 

^  apparel ;  but  the  hidden  man  of 


hands  of  another,  give  over  into.  I 
think  therefore  the  sense  must  be  '  gave 
himself  up  to,  suffered  all,  as  accepting 
all  from  his  hand  :'  gave  himself  up  to 
take  whatever  he  sent  who  woiild  in  the 
end  righteously  judge.  I  do  not  see  that 
■n-(7pa6t6co|u.t  has  ever  the  sense  of  'com.- 
mitting  a  wrong  to  another  to  vindicate,' 
as  some  would  translate  here.  Bat  it 
has  of  committing  anyone  to  thp  care  of 
another.  See  Acts  xv.  40,  xiv.  26.  Com- 
pare John  xix.  30 :  and  I  doubt  not  this 
is  the  sense,  though  some  would  read 
'  [them]  '  instead  of  '  [himself  ] .' 

<=  Or  '  having  done  with;'  but  better  as 
in  text. 

'■'  Or 'bruise.'  Though  ju.'..S\(07rt  be  sin- 
gular, I  say'  stripes.'  It  is  literally  the 
marks  left  by  scourging.  '  Stripe"  does 
not  convey  this.  Other  words  are  too 
familiar. 

e  Not  the  same  as  chap,  ii  13.  There 
a'U'ist,  a  particular  act :  here  present 
partii'iple,  an  habitual  state ;  following 
on  chap.  ii.  18. 

f  .Many  read  'they  shall  be,'  but  o  is 
so  often  put  for  w  in  the  old  copies  that 
I  have  changed  nothing.  B  has  o,  not  m. 
The  chuige  may  have  been  made  to 
render  the  structure  of  the  phrase  easier. 
The  weight  of  MS  testimony  is  clearly 
in  favour  of  '  shall.' 


I  PETER  III. 


the  heart,  in  the  incorruptible 
[ornament]  of  a  meek  and  quiet 
spirit,  which  in  the  sight  of  God 

5  is  of  g-reat  price.  For  thus  also 
heretofore  the  holy  women  who 
have  hoped  in  God  adorned  them- 
selves, being  subject  to  their  own 

*  husbands  ;  as  Sarah  obeyed  Abra- 
ham, calling'  him  Lord  ;  whose 
children  ye  have  become,  e  doing- 
good,    and  not  fearing  with  any 

7  kind  of  consternation.  [Ye]  hus- 
bands likewise,  dwell  with  [them] 
according  to  knowledge,  as  with 
a  weaker,  [even]  the  female,  ves- 
sel, giving  [them]  honour,  as  also 
fellow-heirs  of  [the]  grace  of  life, 
that  your  prayers  be  not  hindered. 

8  Finally,  [be]  all  of  one  mind,  sym- 
pathizing, full  of  brotherly  love, 
tender  hearted,  humble  minded  ;•' 

^  not  rendering  evil  for  evil,  or 
railing  for  railing  ;  but  on  the 
contrary,  blessing  [others],  be- 
cause' ye  have  been  called  to  this, 
that  ye   should  inherit   blessing. 

10  For  he  that  will  love  life  and 
see  good  days,  let  him  cause  his 
tongue  to  cease  from  evil,  and  his 

11  lips  that  they  speak  no  guile.  Let 
him  avoid  evil,  and  do  good.    Let 

g  Thatis,supposing,assumingtheydid. 

*>  T.  R.  reads  for  '  humble-minded/ 
'  friendly'  or  ' courteous.' 

»  T.R.  reads  'knowing  that  ye,' that 
is,  adds  tiSorcs. 

''  Or '  of  the  good  one,"  him  that  is  good.' 

'  T.  R.  reads  '  the  Lord  God.' 

">  Or  'a  reason  for;'  it  includes  both 
ideas.  In  Matt.  xii.  36,  Acts  xix.  40  it  is 
'  account,'  but  in  the  latter  '  a  reason 
for,'  also  so  elsewhere.    So  chap.  iv.  5. 

"  T.  R.  omits  '  but.' 

°  See  note  to  chap.  ii.  12. 

p  '  The  just  for  the  unjust '  is  more  the 
abstract 'idea  than  'a "just  one  for  the 
unjust.'  The  reader  must  only  remember 
the  first  is  singular,  the  second  plural. 
It  is  not  the  just  par  excellence — StVaio?, 
not  6  SiKatos  :  not  as  in  Acts  iii.Toi/  a-yio;/ 


him  seek  peace  and  pursue  it : 

12  becaupetheeyesof  [the]  Lord  [are] 
on  [the]  righteous,  and  his  ears 
towards  their  supplications.  But 
[the]  face  of  [the]  Lord  [is]  against 

13  them  that  do  evil.  And  who  shall 
injure  you  if  ye  have  become  imi- 
tators of  that  which  [is]  ^  good  ? 

1*  But  if  also  ye  should  suffer  for 
righteousness  sake,  blessed  [are 
ye]  ;  but  be  not  afraid  of  their 

15  fear,  neither  be  troubled ;  but 
sanctify  the  Lord  Christ'  in  your 
hearts,  and  [be]  always  prepared 
to  [give]  an  answer  [to]  every  one 
that  asks  you  to  give  an  account" 
of  the  hope  that  [is]  in  you,  but" 

16  with  meekness  and  fear  ;  having  a 
good  conscience,  that  [as  to  that] 
in  which"  they  speak  against  you 
as  evildoers,  they  may  be  ashamed 
who  calumniate  your  good  con- 

17  versation  in  Christ.  For  [it  ia] 
better,  if  the  will  of  God  wills  it, 
to  suffer  [as]  well  doers  than  [as] 

18  evildoers  ;  for  Christ  indeed  has 
once  suffered  for  sins,  [the]  just 
for  [the]  unjust,P  that  he  might 
bring  us  to  God ;  being  put  to 
death  in  flesh,  but  made  alive  in 

19  [the]  1  Spirit,  in  which  also  going 


Koi  SlKaLQV. 

<i  T.  R.has  T<p  TTvevixari,  'by  the  Spirit.' 
The  article  being  left  out,  it  is  character- 
istic, in  contrast  with  crapKi.  Both  flesh 
and  spirit,  are  the  manner  and  character 
of  what  is  predi''ated  of  Christ.  But  we 
can  hardlj^  in  English  say  '  in  spirit.' 
We  could  say 'present  in  spirit,'  'fervent 
in  Sfjirit,'  because  it  is  characteristic: 
but '  made  alive'  cannot,  to  the  English 
mind, fail  of  a  reality — cannot  be  simply 
characteristic.  In  Greek  the  word  retains 
its  own  reality,  and,  as  such,  character- 
izes Hence  ev  iL  can  follow.  English 
is  more  logical :  a  character  or  manner 
is  truly  a  character  or  manner,  but  not 
always  so  convenient  The  sense  as  I 
have"^  given  it  is  right.  '  In  spirit,  in 
which'  is  clearly  not  English. 


I  PETER  III,  IV. 


he  preached  to  the  spirits  [which 

20  are]  in  prison,  heretofore  ■■  disobe- 
dient,^ when  the  long-suffering  of 
God  waited  in  [the]  days  of  Noe 
while  [the]  ark  was  preparing, 
into  which  few,  that  is,  eight 
eonls,  were  saved '  through  water, 

21  which  figure''  also  now  saves  you,'' 
[even]  baptism,  not  a  putting 
away  of  [the]  filth  of  flesh,  but 
[the]  demand-^  as  before?'  God  of  a 
good  conscience,  by  [the]  resur- 

2^  rection  of  Jesus  Christ,  who  is  at 
[the]  right  hand  of  God,  gone  into 
heaven,  angels  and  authorities  and 
powers  being  subjected  to  him. 

IV.  Christ,  then,  having  suffered 
for  us  ^  in  [the]  flesh,  do  ye  also 
arm  yourselves   with    the    same 


'  T.  R.  adds  '  once.' 

*  Or '  disbelieving.' 

*  6t?  r)v  Siacrw^o/aai  means  in  Greek 
'  arrive  safe  into  a  place  of  security 
through  difficulty  or  danger.'  Thus 
Tbuc.  Kol  oKiyoL  nopfvofxevoi  6ia  rrjs 
Ai)3ui)s  es  Kvprjvqv  SuawOr^aav.  Again, xaA- 
eTTUj?,  6iecruJ^oi/To  e?  ras  oATras.  And  again, 
Sieirco^oi'To  619  Trji'  TToAu'.  I  do  not  say 
that '  they  went  through  the  water  to  get 
in,'  is  meant  by  Si  uSaros ;  I  do  not  think 
so.  If  anyone  likes  to  say  '  into  which 
[entering],  few,  &c.,  were  saved  through 
water,'  I  have  no  objection.  Had  it  been 
through  the  course  of  the  flood,  it  would 
have  been,  I  think,  roil  vSaros.  But  the 
apostle"s  mind  does  not  turn  to  the  flood, 
but  to  water  as  an  instrument.  Water 
was  ruin  and  deaths  and  they  were  saved 
through  it. 

"  T.  R.  has  '  the  figure  of  which,'  reads 
10  not  o.  Steph.  1550  has  o,  Baza  u.  s 
has  neither. 

'^  T.  R.  reads  '  us,'  with  some  autho- 
rities. 

"  Or  '  engagement,'  or  *  testimony.' 
The  word  eTrepoj-n^ixa  is  a  very  difficult 
one,  and  has  puzzled  all  critics  and 
commentators.  It  means  'a  question.' 
All  the  commentators  speak  of  its  use 
as  a  legal  term  with  the  sense  of  con- 
tract, or  rather  stipulations  or  obliga- 
tions of  a  contract.  Schleusner  says, 
citing  another,  it  is  never  so  used,  but 
eTTepcoTTjo-i? :  (Bloomfield  after  Dindorf 
denies  this  :)  and  in  Latin  it  is  interro- 


raind  ;  for  he  that  has  suffered  in 

2  [the]  flesh  has  done  with  sin,^  no 
longer  to  live  the  rest  of  [his] 
time  in  [the]  flesh  to  men's  lusts, 

3  btit  to  God's  will.  For  the  time 
past''  [is]  sufiicient  for  us  to  have 
wrought  the  will  of  the  Gentiles, 
walking  in  lasciviousness,  lusts, 
wine-drinking,  revels,    drinkings, 

*  and  unhallowed  idolatries.  Where- 
in they  think  it  strange  that  ye 
run  not  with  [them]  to  the  same 
sink  of  corruption,":  speaking  in- 

5  juriously  [of  you]  ;  who  shall 
render  account  to  him  who  is  ready 
to  judge   [the]   living  and  [the] 

^  dead.  For  to  this  [end]  were  the 
glad  tidings  preached  to  [the]  dead 
also,  that  they  might  be  judged, 


gatio.  TertuUian,  describing  the  sponsio 
of  a  catechumen  at  baptism,  refers 
evidently  to  this  passage  of  Peter.  But 
this  was  a  much  later  form.  Both  Hero- 
dotus and  Thucydidesuse  the  word,  and 
Herodotus  (Erato.  67)  both  e7reipajTT)/u,a 
and  eneLpiorqa-i';  in  the  same  place.  I  judge 
(as  usual  in  these  forms)  e-rrepuiT-qcn.^  is 
the  asking  the  question,  and  iirept^jTrifjLa 
the  question  asked.  The  legal  use  arises 
from  a  questioning  which  settled  the 
terms  of  the  contract,  hence  called  the 
questioning.  eTrepwrdoj  is  to  ask  and  to 
ask  for.  I  am  disposed  to  think  it  is 
the  thing  demanded.  It  requires  as  be- 
fore God,  and  has  it  in  baptism  as  a 
figure  by  the  resurrection  of  Jesus 
Christ,  ei?  would  thus  be  '  as  before,  in 
view  of.'  If  not,  it  would  represent  the 
Hebrew  shahal  le.  In  Job  viii.  8  this  has 
le  of  the  person  :  otherwise  le  is  'about,' 
as  2  Sam.  xi.  7,  and  Gen.  xxvi.  7. 

y  'As  before;'  or  'to.'  eis,  'towards,' 
'going  to.'  It  must  be  remembered  that 
the  genitive,  as  in  English,  may  be  the 
thing  requested,  or  'he  who  requests.' 
The  demand  of  a  good  conscience,  e'rre- 
pwTT7ju.a  would  rather  make  it  the  thing 
demanded. 
'^  Some  omit '  for  us.'  s  reads 'for  you.' 
»•  See  inKypke  abundant  proofs  of  this 

use  of  7rau0ju.ai. 

b  T.  R.  adds  '  of  life.' 

<=  Or  'dissolution,'  the  heart  being 
poured  out  into  it.  Or  *  excess  of  profli- 
gacy.' 


I  PETEE  IV,  V. 


as  regards  men,  after  [the]  flesh  ; 
but  live,   as  regards  God,   after 

7  [the]  Spirit.  But  the  end  of  all 
things  is  drawn  nigh :  be  sober 
therefore,  and  be  watchful  unto 

8  prayers  ;  but  before  all  things 
having  fervent  love  among  your- 
selves, because  love  covers  '^  a  mul- 

0  titude  of  sins ;  hospitable  one  to 

'0  another,  without  murmuring ;  each 

according  as  he  has  received  a  gift, 

ministering  it  to  one  another,  as 

good   stewards   of    [the]   various 

11  grace  of  God,  If  any  one  speak — 
as  oracles  of  God ;  if  any  one  minis- 
ter— as  of  strength  which  God  sup- 
plies ;  that  God  in  all  things  may 
be  glorified  through  Jesus  Christ, 
to  whom  is  the  glory  and  the  might 
for  the  ages  of  ages.    Amen. 

12  Beloved,  take  not  [as]  strange 
the  fire  [of  persecution]  which  has 
taken  place  amongst  you  for  [your] 
trial,   as  if  a  strange  thing   was 

IS  happening  to  you  ;  but  as  ye  have 
share  in  the  sufferings  of  Christ, 
rejoice,  that  in  the  revelation  of 
his  glory  also  ye  may  rejoice  with 

1*  exultation.  If  ye  are  reproached  in 
[the]  name  of  Christ,  blessed  [are 
ye]  ;  for  the  [Spirit]  of  glory  and 
the  Spirit  of  God^  rests  UDon  you  : 


<i  T.  R.  T-eads  'shall  cover.' 

e  Or  '  the  Spirit  of  plory  and  of  God.' 
There  is  a  shade  of  difference  in  the  force 
of  the  expressions.  Some  add  'and  of 
power '  after  glory. 

f  These  words  are,  to  say  the  least, 
very  doubtful,  s,  A,  B,  have  them  not, 
C  fails,  Syr.  Pesch.  not.  It.  and  Cyp. 
have ;  so  that  thev  were  early  accepted. 

e  T.  R.  reads  '  behalf.' 

•»  Or  '  believe  not.' 

'  Here  on  the  earth,  as  through  the 
trials  and  judgments  specially  which 
beset  the  Jewish  christians. 

''  T.  R.  adds  '  as,'  with  several  autho- 
rities. 

'   Some  add  'then.' 

"  'Shepherd'  is  here  the  aorist,  in  the 


[on  their  part  he  is  blasphemed, 
but  on  your  part  he  is  glorified.]  ^ 

15  Let  none  of  you  suffer  indeed  as 
murderer,  or  thief,  or  evildoer, 
or  as  overseer  of  other  people's 

i'5  matters  ;  but  if  as  a  christian,  let 
him  not  be  ashamed,  but  glorify 

17  God  in  this  name.^  For  the  time 
of  having  the  judgment  begin  from 
the  house  of  God  [is  come] ;  but 
if  first  from  us,  what  [shall  be] 
the  end  of  those  who  obeyi"  not 

18  the  glad  tidings  of  God  ?  And  if 
the  righteous  is  difficultly  saved,' 
where  shall  the  impious  and  the 

19  sinner  appear  ?  Wherefore  also 
let  them  who  suffer  according  to 
the  will  of  God  commit  their  souls 
in  well  doing''  to  a  faithful  Craator. 

V.  The  elders'  which  [are]  among 
you  I  exhort,  who  [am  their] 
fellow  elder  and  witness  of  the 
sufferings  of  the  Christ,  who  also 
[am]  partaker  of  the  glory  about 

-  to  be  revealed  ;  shepherd'"  the 
flock  of  God  wliich  [is]  among  you, 
exercising  oversight  not  by  neces- 
sity, but  willingly ;  not  for  base 

2  gain,  but  readily  ;  not  as  lording 
it  over  your  "  possessions,  but  being 

*  models  for  the  flock.  And  when  the 
chief  shepherd  is  manifested  ye 

sense,  I  think,  common  in  a  certain  class 
of  words,  that  is,  characteristic  :  the 
whole  conduct  in  this  charac;ter  being 
looked  at  together  as  constituting  it. 
They  are  to  act  in  this  character,  or 
have  it  by  their  acting  It  is  not  simply 
an  exhortation  to  go  on  doing  it,  but  to 
acquire  or  have  that  character  by  doing 
it ;  to  be  so  characterized  ;  as  the  wives 
were  to  be  subject.  'Be  shepherders,' 
if  that  were  possible  in  English. 

°  The  Tww  seems  to  me  to  have  the 
force,  which  it  often  has,  of  appropria- 
tion to  the  subject  spolcen  of,  when  the 
word  gives  the  idea  of  a  possession— the 
possesfions.or  possessions  which  belong 
to  you  What  thev  are  is  wholly  beside 
the  mark.    No  doubt  the  saints,  in  fact. 


I  PETER  V. 


shall  receive  the"  unfading-  crown 
of  glory. 

5  Likewise  [ye]  younger,  be  sub- 
ject to  [the]  elder,  and  all  of  ycu 
bind  on  humility  f  towards  one 
another  ;  for  God  sets  himself 
against  [the]  proud,  but  to  [the] 

^  humble  gives  grace.  Humble  your- 
selves -1  therefore  under  the  mighty 
hand  of  God,  that  he  may  exalt 

7  you  in  [the  due]  time  ;  having  cast 
all   your   care   upon   him,  for  he 

8  cares  about  you.  Be  vigilant, 
watch. ■■  ^Your  adversary  [the] 
devil  as  a  roaring  lion  walks  about, 
seeking    whom    he    may   devour. 

0  Whom  resist,  stedfast  in  faith,' 
knowing  that  the  selfsame  suffer- 
ings   are    accomplished  in    your 

were  in  his  thoughts ;  but  the  character 
of  their  conduct  i-  what  is  in  question.  If 
there  were  no  article,  it  would  mean '  not 
like  persons  who  1  Td  it  over  posses- 
sions :'  here  it  is  more  applie  I.  Do  not 
ye  be  as  persons  lordinjrit  over  your  pos- 
sessions.viewiny  the  saints  as  ^something 
belonging  to  you.  oi  kA  pot  is  not  the 
name  of  the  flock,  but  the  flock  was  not  to 
be  treated  as  the  oi  kA  'poi  of  the  ehleis. 

°  Or 'amaranthine."  The plaiitau  image 
of  whatdoes  notfa  le  {imi)iortcUe!i),a,uia,T- 
anths.    The  sense  is  the  same. 

p  T.  R.  reads  '[bej-  subject  one  to 
another  and  bind  on.' 

H  Or  '  be  hutnbled.'  See  Winer  iii.  4, 
40,  2.     (5  ed.  303.) 


brotherhood  which  [is]   in  [the] 

i<>  world.  But  the  God  of  all  grace, 
who  has  called  you"'  to  his  eternal 
glory  in  Christ  Jesus,  when  ye 
have  suffered  for  a  little  while, 
himself  shall-"^  make  perfect,  stab- 

>i  lish,  strengthen,  ground :  to  him 
[be]  they  glory  and  the  might,  for 
the  ages  of  the  ages.     Amen. 

^-  By  Sylvanus,  the  faithful  bro- 
ther to  you,  as  I  suppose,  I  have 
written  to  you  briefly,  exhorting 
and  testifying  that  this  is  [the]  true 
grace  of  God  in  which  ye  stand." 

^2  She"  that  is  elected  with  [you]  in 
Babylon  salutes  you,  and  Marcus 

1*  my  t^on.  Salute  one  another  with 
a  kiss  of  love.  Peace  be  with  you 
all  who  [are]  in  Christ.'' 


>■  Here  also  the  verb  refers  to  characters 
to  be  won,  aorists.  Be  those  who  have 
done  so. 

s  T.  R.  rea'ls  'because  your.' 

'  Or 'in  the  faith.'  It  might  be 'through 
faith.' 

"  T.  R.  reads  'us.' 

"  T.  R.  leaves  out  '  shall,'  reading  the 
imperative. 

J  Many  omit  '  the  glory  and  the ;'  pos- 
sibly they  are  right,    s  has  it. 

^  Many  read  '  stand.' 

^  It  may  be  brotherhood,  as  at  verse 
9,  as  that  is  feminine  ;  or  his  wif.^,  as  it 
is  simply  co-elect  in  the  feminine. 

^  T.R.  adds  '  Amen,"  and  '  Jesus '  after 
Christ. 


SECOND     EPISTLE      OF 

PETER. 


SIMON  PETER,  bondsman  and 
apostle  of  Jesus  Christ,  to  them 
that  have  received  like  precious 
faith  with  us  through  [the]  rijfhte- 
ousness  of  our  God  and  Saviour 
2  Jesus  Christ :  grace  and  peace  be 
multiplied  to  you  in  [the]  know- 


ledge •=  of  God  and  of  Jesus  our 
•*  Lord.  As  his  divine  power  has 
given  to  us  all  things  which  re- 
late to  life  and  godliness,  through 
the  knowledge'^  of  him  that  has 
called  us  by*^  glory  and  virtue, 
4  through  which  he  has  given  to 
^  Many  read  *  by  [his]  own  glory,'  &o. 


II  PETEE  I. 


us  the  greatest  and  precious  pro- 
mises, that  through  these  ye  may 
become  partakers  of  [the]  divine 
nature,  having  escaped  the  corrup- 
tion that  is  in  [the]  world  through 
lust. 

5  But  for  this  very  reason  also, 
using  therewith^  all  diligence,  in 
your  faith   have  also^  virtue,  in 

^  virtue  knowledge,  in  knowledge 
temperance,    in    temperance   en- 

7  durance,  in  endurance  godliness, 
in   godliness    brotherly   love,    in 

8  brotherly  love  love  :  for  these 
things  existing  and  abounding  in 
you  make  [you]  to  be  neither 
idle  nor  unfruitful  as  regards  the 
knowledges   of   our   Lord    Jesus 

^  Christ ;  for  he  with  whom  these 
things  are  not  present  is  blind, 
shortsighted,  and  has  forgotten 
the   purging   of  his  former   sins. 

^0  Wherefore  the  rather,  brethren, 
use  diligence  to  make  your  calling 
and  election  sure,  for  doing  these 

1^  things  ye  will  never  fall.  For 
thus  shall  the  entrance  into  the 
everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ  be  richly 
furnished  unto  you, 

12  Wherefore  I  will  be  careful  •>  to 
put  you  always  in  mind  of  these 


*  Trapeia-€VfyKauTe<;,  'bringing  in  be- 
Bides,'  or  'along  with,'  'by  the  side  of 
the  other.' 

'  Literally '  supply,' '  furaish  besides.' 
There  is  a  6e  between  these  words,  but 
it  answers  more  to  the  sense  in  English 
to  leave  it  out  altogether  than  say  'and.' 
'  But'  does  not  do.  It  is  '  not  only  that 
but.' 

«  eTTc-yi'oxn?, '  full  Icnowledge,'  or  *  per- 
sonal recognition  of.' 

•>  Or '  use  diligence,' '  take  care  it  shall 
be  60.'    T.  R.  reads  '  I  will  not  neglect.' 

•  Or,  perhaps, '  I  will  endeavour  that 
after  my  decease  ye  should  also  at  every 
time.' 


things,  although  knowing  [them] 
and    established    in  the  present 
13  truth.    But  I  account  it  right,  as 
long  as  I  am  in  this  tabernacle,  to 
stir  you  up  by  putting  [you]  in 
1*  remembrance,  knowing   that  the 
putting  ofP  of  my   tabernacle  is 
speedily  [to  take  place],  as  also 
our  Lord  Jesus  Christ  has  mani- 
as fested  to  me  ;  but  I  will  use  dili- 
gence, that  after  my  departure  ye ' 
should  have  also,  at  every  time, 
[in  your  power]  to  call  to  mind 
10  these  things.     For  we  have  not 
made  known  to  you  the  power  and 
coming  of  our  Lord  Jesus  Christ, 
following  cleverly  imagined  fables, 
but  having  been  "^  eye-witnesses  of 

17  his  majesty.  For  he  received' 
from  God  [the]  Father  honour 
and  glory,  such  a  voice  being  ut- 
tered"" to  him  by  the  excellent 
glory :  This  is  my  beloved  Son, 
in  whom  J  have  found  my  delight ; 

18  and  this  voice  we  heard  uttered™ 
from  heaven,  being  with  him  on 

19  the  holy  mountain.  And  we  have 
the  prophetic  word  [made]  surer, 
to  which  ye  do  well  taking  heed 
(as  to  a  lamp  shining  in  an  ob- 
scure place)  until  [the]  day  dawn 
and  [the]  morning  star  arise  in 


k  ejTOTTTrj?,  not  avTOfl-TTj?, '  admitted  into 
immediate  vision  of  the  glory,'  a  word 
used  for  full  initiation  into  the  mys- 
teries. 

'  Literally '  for  having  received.'  This 
may  in  sense  be  connected  with  verse  19, 
but  hardly  grammatically;  or  taken  ab- 
stractedly with  verse  16,  as  I  suppose 
the  English  did,  'eye-witnesses  of  his 
majesty,  for  he  is  one  who  has  received.' 
On  the  whole,  I  have  f^ven  it  the  latter 
sense,  putting  the  literal  translation 
here  in  the  note.  Compare  chap.  ii.  1, 
where  with  Kai  we  have  a  participle 
similarly  used. 

•"  Or  'brought,  or  borne  to  him.' 


II  PETER  I,  n. 


20  your  hearts  ;  knowing  this  first, 
that  [the  scope  of]  no  prophecy  of 
scripture    is    had  from    its   own 

21  particular  interpretation,"  for  pro- 
phecy was  not  ever"  uttered  by 
[the]  will  of  man,  but?  holy  men  of 
God  spake  under  the  influence  t  of 
[the]  Holy  Ghost. 

II.  But  there  were  false  prophets 
also  among  the  people,  as  there 
shall  be  also  among  you  false 
teachers,  who"^  shall  bring  in  by 
the  bye  destructive  heresies,  and 
deny^the  master  that  bought  them, 
bringing  upon  themselves    swift 

2  destruction  ;  and  many  shall  fol- 
low their  dissolute '  ways,  through 
whom  the  way  of  the  truth  shall 

^  be  blasphemed.  And  through 
covetousness,  with  well-turned' 
words,  will  they  make  merchan- 
dize of  you  :  for  whom  judgment 
of  old  is  not  idle,  and  their  destruc- 

4  tion  slumbers  not.  For  if  God 
spared  not  [the]  angels  who  had 
sinned,  but  having  cast  them  down 
to  the  deepest  pit  of  gloom  has 
delivered  them  to  chains  ^  of  dark- 
ness [to  be]  kept  for  judgment; 

5  and  spared  not  [the]  old  world, 
but  preserved  Noe,  [the]  eighth,^  a 

°  t5t'os  errtAvcreto?  yCverai  is  explained  by 
its  own  meaning  as  a  human  sentence. 
It  must  be  understood  by  and  according 
to  the  Spirit  that  uttered  it.  The  pro- 
phecy is,  I  take  it,  the  sense  of  the  pro- 
phecy, the  thing  meant  by  it.  Now  this 
is  not  gathered  by  a  human  interpreta- 
tion of  an  isolated  passage  which  has 
its  o^\^l  meaning,  its  own  solution,  and 
has  its  own  meaning  as  if  a  man  uttered 
it ;  for  it  is  a  part  of  God's  mind,  uttered 
as  holy  men  were  moved  by  the  Holy 
Ghost  to  utter  it.  In  the  prophecy  of 
scripture  the  apostle  has  in  mind  the 
thing  prophesied,  without  losing  the 
idea  of  the  passage.  Hence  I  have  ven- 
tured to  say '  scope  of  no  prophecy.'  One 
might  almost  say  '  no  prophecy  explains 
itself.' 


preacher  of  righteousness,  having 
brought  in  [the]  flood  upon  [the] 

8  world  of  [the]  ungodly  ;  and  hav- 
ing reduced  [the]  cities  of  Sodom 
and  Gomorrhato  ashes,  condemned 
[them]  with  an  overthrow,  set- 
ting [them  as]  an  example  to  those 
that  should  [afterwards]  live  an 

"  ungodly  life;  and  saved  righteous 
Lot,  distressed  with  the  abandoned 

8  conversation  of  the  godless,  (for 
the  righteous  man,  through  seeing 
and  hearing,  dwelling  among  them, 
tormented  [his]  righteous  soul  day 
after    day   with    [their]    lawless 

9  works,)  [the]  Lord  knows  [how]  to 
deliver  the  godly  out  of  trial,  and 
to  keep  [the]  unjust  to  [the]  day 

10  of  judgment  [to  be]  punished  ;  and 
specially  those  who  walk  after  the 
flesh  in  [the]  lust  of  uncleanness, 
and  despise  lordship.  Bold  [are 
they],  self-willed ;  they  do  not 
fear  speaking  injuriously  of  digni- 

11  ties  :y  when^  angels,  who  are 
greater  in  might  and  power,  do 
not  bring  against  them,  before  the 

12  Lord,  an  injurious  charge.  But 
these,  as  natural  animals  without 
reason,  made  to  be  caught  and 
destroyed,  speaking  injuriously  in 

0  Or  '  heretofore.' 

p  T.R.  reads  '  the  holy  men.' 

1  (^epo/aevot  '  borne  by.' 

'  otTiveg, '  being  such  as.' 

«  Literally  '  and  denying.'  It  refers  to 
the  false  teachers,  not  the  heresies. 

'  T.  R.  reads  '  destructive.' 

"  Or  '  false.' 

"  Some  read  *  caves  or  dens  of  dark- 
ness,' treipols  for  treipai^. 

'■  That  is,  one  of  eight. 

y  Literally  '  glories.' 

^  Though  oTTov  signifies  'where,'  it  is 
represented  by  'when'  in  English. 
'  Whereas '  is  more  ground  of  inference 
or  expression  of  contrast  inferentially 
used.  'When'  gives  the  sense  more 
nearly  than  'where'  or  'whereas.' 
'  When'  means  'in  the  case  in  which.' 


II  PETEE  II,  III. 


things  they  are  ignorant  of,  shall 
also    perish    in    their    own    cor- 

^3  ruption,  receiving  [the]  reward 
of  unrighteousness  ;  accounting 
ephemeral "  indulgence  pleasure  ; 
spots,  and  blemishes,  rioting  in 
their  own   deceits,  feasting  with 

1*  you  ;  having  eyes  full  of  adultery, 
and  that  cease  not  from  sin,  allur- 
ing unestablished  souls  ;  having 
a  heart  practised  in  covetousness,'' 

^5  children  of  curse  ;  having  left  the 
straight  way  they  have  gone  as- 
tray, having  followed  *=  in  the  path 
of  Balaam,  [the  son]  of  Bosor, 
who   loved    [the]    reward   of   un- 

i**  righteousness  ;  but  had  reproof  of 
his  own  wickedness,  [the]  dumb 
ass  speaking  with  man's  voice 
forbad  the  folly   of  the  prophet. 

^'  These  are  springs  without  water, 
and  mists'"  driven  by  storm,  to 
whom  the  gloom   of   darkness  is 

1^  reserved  for  ever.^  For  [while] 
speaking  great  highflown  words 
of  vanity,  they  allure  with  [the] 
lusts  of  [the]  flesh,  by  dissolute- 
ness, those  who  had  just  ^  fled  those 

19  who  walk  in  error,  promising  them 
liberty,  while  they  themselves  are 
slaves  of  corruption  ;  for  by  whom 
a  man  is  subdued,  by  him  is  he 

20  also   brought  into    slavery.     For 


»  Or 'by  day,'  in  contrast  with 'they 
that  be  drunk  are  drunk  in  the  night.' 
But  see  Wetstein  in  loco,  where  it  is  not 
evrtuifpa:  itishere.  Buttheuseof Tpv<|)}7j/ 
makes  the  sense  of  this  pretty  clear. 

•>  Or  '  carnal  desire  and  seeking  to 
seduce,'  'practi.-ed  in  seduction.'  And 
this  T  really  believe  to  be  the  sense, 
T.  R.  has  the  word  in  the  plural. 

«  t^aKnAou9ijcrai/Tfs  seems  to  have  the 
simple  force  of  a/coAouSijo-ai'Tes.  (See 
chap  i.  16,  ii  2.) 

"  T.  R.  reads  '  clouds.' 

*  Some  omit '  for  ever.' 

^  T.  R.  for  'just,'  reads  'really.' 

e  iniyvoi<Tii,  as  always  in  this  epistle ; 


if  after  having  escaped  the  pollu- 
tions of  the  world  through  [the] 
knowledge^  of  the  Lord  and 
Saviour  Jesus  Christ,  again  en- 
tangled, they  are  subdued  by 
these,   their  last   state  is   worse 

21  than  the  first.  For  it  were  better 
for  them  not  to  have  known  the 
way  of  right -'ousness,  than  hav- 
ing known  [it]  to  turn  back  from 
the  holy  commandment  delivered 

2no  them.  Buth  that  [word]  of 
the  true  proverb  has  happened  to 
them :  [The]  dog  [has]  turned  back 
to  his  own  vomit;  and,  [The] 
washed  sow  to  [her]  rolling  in 
mud. 

III.  This,  a  second  letter,  beloved, 
I  already  write  to  you,  in  [both] 
which  I  stir  up,  in  the  way  of 
putting  you  in  remembrai\ce,  your 

2  pure  mind,  to  be  mindful  of  the 
words  spoken  before  by  the  holy 
prophets,  and  of  the  command- 
ment  of  the  Lord  and  Saviour  by 

3  your '  apostles  ;  knowing  this 
first,  t^iat  there  shall  come  at 
[the]  close''  of  the  days  mockers 
with  mocking,'  walking  according 

*  to  their  own  lusts,  and  saying, 
Wliere  is  the  promise  of  his  coming? 
for  from  the  time  the  fathers  fell 
asleep    all  things   remain  thus"" 


so  eVevi'tdfci'ai,  en-iyvoiJo-i  in  verss  21.    In 
chap.  iii.  3  it  is  yiviinTKovTes. 
*>  Some  omit '  but.' 

'  T.  R.  reads  '  of  us  the  apostles,'  tjJ? 
Toji'  a-rroa-TnkMv  T)jULtoi'.     The  coustructiou 
is  difficult  with  a  double  genitive.    The 
simplest  way  seems  to  consider  the  vno 
before  a.  7Tp^<i)r)T(7n'  as  understood  before 
airorrrnXoiv ,  if  not  it  must  he  read  t.  k.  k.  s. 
and  these  words  must  be  joined  with  otot- 
ToAtui'.   But  with  vfxuiv  that  is  impossible. 
''  eVvdToji'  here,  not  (trydTov,  as  T.  R, 
'   T.  R.  omits  '  with  raockinfr.' 
■"  Or  '  as  thev  were.'    For  this  render- 
ing as  the  practical  sense,  see  .lohn  iv.  6, 
The  force  of  outw  is  the  present  state : 


II  PETER  III. 


from  [tho]  b(!ginning'  of  [the] 
5  creation.  For  this  is  hidden  from 
them  throug-h  their  own  wilful- 
ness, that  heavens  were  of  old,  and 
an  earth,  having  its  subsistence 
out  of  water  and  in  water,  by 
^  the  word  of  God,  through  which 
[waters]  the  then  world,  deluged 

7  with  water,  perished.  But  the 
present"  heavens  and  the  earth 
by  his"  word  are  laid  up  in 
store,  kept  for  fire  unto  a  day  of 
judgment  and  destruction  of  un- 

8  godly  men.  But  let  not  this  one 
thing  be  hidden  from  you,  beloved, 
that  one  day  with  [the]  Lord  [is]  as 
a  thousand  years,  and  a  thousand 

9  years  as  one  day.  The  Lord  does 
not  delay  his  promise,  as  some 
account  of  delay,  but  is  longsuffer- 
ing  towards  you,P  not  willing^  that 
any   should   perish,   but  that  all 

I*'  should  come  •'  to  repentance.  But 
the  day  of  the  Lord  will  come  as 
a  thief,'*  in  which  the  heavens  will 
pass  away  with  a  rushing  noise, 
and  [the]  elements,  burning  with 
heat,  shall  be  dissolved,  and  [the] 
earth  and  the  works  in  it  shall  be 
burnt  up, 

^1  All  these  things  then  being  to 
be  dissolved,  what  ought  ye  to  be 
in  holy   conversation   and  godli- 

^2  ness,   waiting  for  and   hastening 


as  that  they  have  continued,  but  with 
'  contiaue  '  in  English  we  mu.>t  say  '  as 
they  were.'  See  Acts  xx.  11,  xxv'ii.  17. 
See  Wiuer,  p.  702.  Comp.  /ce7?'  ovtoj?, 
II.  21,  18i,  'the  state  in  whirh  you 
already  are,'  quoted  by  Liddell  and  Scott. 
The  sense  is  perfectly  plain. 

°  Literally  '  now  heavens.' 

o  T.  K.  reads  '  by  the  same  :'  avrw  for 
avTOv. 

P  T.  R.  reads  'us.' 

'  Some  would  translate  j^topew by 'go 
on  to,'  But  1  doubt  this.   x'^P^'^tiaa  also 


the  coming  of  the  day  of  God,  by 
reason  of  which  [tlie]  heavens, 
being  on  fire,  shall  be  dissolved, 
and  [the]  '  elements,  burning  witli 
13  heat,  shall  melt  ?  But,  according 
to  his  promise,  we  wait  for  new 
heavens  and  a  new  earth,  where- 
in in  dwells  righteousness.  Where- 
fore, beloved,  as  ye  wait  for  these 
things,  be  diligent  to  be  found  of 
him  in  peace,  without  spot  and 
1^  blameless  ;  and  account  the  long- 
suffering  of  our  Lord  [to  be]  sal- 
vation ;  according  as  our  beloved 
brother  Paul  also  has  written  to 
you  according  to  the  wisdom  given 

16  to  him,  as  also  in  all  [his]  epistles, 
speaking  in  them  of  these  things, 
among  which  some  things  are  hard 
to  be  understood,  which  the  un- 
taught and  ill-established  wrest,  as 
also  the  other  scriptures,  to  their 
own  destruction. 

17  Ye  therefore,  beloved,  knowing 
[these]  things  before,  take  care 
lest,  being  led  away  along  with 
the  ecror  of  the  wicked,  ye  should 
fall  from  your  own  stedfastness  : 

18  but  grow  in  grace,  and  in  [the] 
knowledge  of  our  Lord  and  Saviour 
Jesus  Christ.  To  him  [bo]  glory 
both  now  and  to  [the]  day  of 
eternity.    Amen. 


the  sense  of  the  issue  of  a  thing,  '  turn- 
ing out,'  as  we  say.  Nor  do  I  think  that 
ets  is  a  difficulty.  It  is  commonly  used 
with  an  adverb,  but  absolutely  also. 
Hence  '  come '  is  the  word.  It  means, 
'to  turn  out  so.'  Some  would  say 're- 
ceive.' See  Kypke  in  loco.  Josephus  (in 
De  Wette)  has  also  els  ttoAshaoi^  exajpii. 
s  T.  R.  adds  eV  vvKTt,'m  [the]  night.* 
t  The  absence  of  the  article  is  poetic 
here,'  Ijecause  of  which  inflamed  heavens 
shall  be  dissolved,  and  burning  elements 
shall  melt.'  Th-;  participle  takes  the 
place  of  the  article  so  to  speak. 


FIRST     EPISTLE     OF 


JOHN. 


THAT  which  was  from  [the]  be- 
ginning, that  which  we  have  heard, 
which  we  have  seen  with  our  eyes  ; 
that  which  we  contemplated,  and 
our  hands  handled,  concerning  the 

2  word  of  life  ;  (and  the  life  has  been 
manifested,  and  we  have  seen,  and 
bear  witness,  and  report  to  you  the 
eternal  life,  which''  was  with  the 
Father,  and  has  been  manifested  to 

8  us  :)  that  which  we  have  seen  and 
heard  we  report '^  to  you,  that  ye 
also  may  have  fellowship  with  us  ; 
but  our  fellowship  [is]  indeed  with 
the  Father,  and  with  his  Son  Jesus 

4  Christ.  And  these  things  write  we 
to  you  that  your  joy  may  be  full. 

3  And  this  is  the  message  which 
we  have  heard  from  him,  and  de- 
clare to  you,  that  God  is  light,  and 
in  him  is  no  darkness  at  all. 

*  If  we''  say  that  we  have  fellow- 
ship with  hini,  and  walk  in  dark- 
ness, we  lie,  and  do  not  practise 
the  truth. 

7  But  if  we''  walk  in  the  light  as 
he  is  in  the  light,  we  have  fellow- 
ship with  one  another,  and  the 
blood  of  Jesus  Christ ^  his  Son 
cleanses  us  from  all'-  sin. 

»  T7TIS,  the  character,  not  merely  the 
statement  of  the  fact, '  which  was  such 
a  one  as  that.' 

"^  anayyeWoi,  'bring  back  the  report 
of,'  from  something  we  have  learnt. 

»  In  all  these  cases  the  verb  is  in  the 
subjunctive,  and  puts  the  case  of  so  doing. 
I  should  have  translated  them  '  if  we 
should  say,'  &c.,  but  that  it  is  the  case 
inverse  9  also,  where  it  cannot  be  done. 

y  i^ome  omit '  Christ'  here. 

*  Or '  every.' 

»  jropd(cAr)Tos,  the  same  word  translated 


s  If  we=^  say  that  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth 
is  not  in  us. 

^  If  we"  confess  our  sins,  he  is 
faithful  and  righteous  to  forgive 
us  [our]  sins,  and  purify  us  from 
all-^  unrighteousness. 
^•^  If  we''  say  that  we  have  not 
sinned,  we  make  him  a  liar,  and 
his  word  is  not  in  us. 
II.  My  children,  these  things  I  write 
to  you  in  order  that  ye  may  not 
sin ;  and  if  any  one  sin,  we  have 
a  patron*  with  the  Father,  Jesus 

'  Christ  [the]  righteous  ;  and  he  is 
the  propitiation  for  our  sins  ;  but 
not  for  ours  alone,  but  also  for  the 
whole  world. 

'^  And  hereby  we  know  that  we 
know"*  him,  if  we  keep  his  com- 

"*  mandments.  He  that  says,  I 
know''  him,  and  does  not  keep 
his  commandments,  is  a  liar,  and 

5  the  truth  is  not  in  him ;  but 
whoever  keeps  *^  his  word,  in  him 
verily  the  love  of  God  is  perfected. 
Hereby  we  know  that  we  are  in 

^  him.  He  that  says  he  abides  in 
him  ought,  even  as  he  walked,  him- 
self also  so  to  walk. 


'  comforter'  John  xiv.&c.  Christ  manages 
all  our  affairs  for  us  above;  the  Holy 
Spirit  below.  There  is  no  word  satisfac- 
tory to  embrace  both  passages  in  Eng- 
lish. I  use '  patron '  in  the  sense  rather 
of  the  Roman  patron,  who  maintained 
the  interests  of  his  clients  in  every  way. 
So  Clirist  on  high;  the  Spirit  here  for 
saints. 

•>  eyi'ujKafxev,  perfect :  have  '  come  to 
know  him,  and  continue  to  do.' 

"=  Again  a  subjunctive;  see  chap.  i.  6. 
In  English  we  might  say  '  shall'  here. 


I  JOHN  II. 


7  Beloved,  ^  I  write  no  new  com- 
mandment to  you,  but  an  old  com- 
mandment, which  ye  have  had« 
from  the  beginning.  The  old  com- 
mandment is  the  word  which  ye 

8  heafd.f  Again,  I  write  a  new  com- 
mandment to  you,  which  thing  is 
true  in  him  and  in  you,  because 
the  darkness  is  passing  and  the 

^  true  light  already  shines.  He  who 
says  he  is  in  the  light,  and  hates 
his  brother,  is  in  the^  darkness 

10  until  now.  He  that  loves  his 
brother  abides  in  the  light,  and 
there  is  no  occasion  of  stumbling 

11  in  him.  But  he  that  hates  his 
brother  is  in  the  darkness,  and 
walks  in  the  darkness,  and  knows 
not  where  he  goes,  because  the 
darkness  has  blinded  his  eyes. 

12  I  write  to  you,  children,  because 
[your]  sins  are  forgiven  you  for  his 
name's  sake. 

13  I  write  to  you,  fathers,  because 
ye  have'  known  him  [that  is]  from 
the  beginning.     I  write   to  you, 


^  T.  R.  reads  '  brethren,'  instead  of 
•  beloved.' 

e  Or  '  had.' 

f  T.  R.  adds  '  from  the  beginning.' 

s  '  The  darkness.'  Though  a  little  harsh 
in  these  cases  in  English,  'the'  ought  to 
be  retained,  because  it  is  not  simply 
a  state — a  man  being  in  darkness,  but 
a  specific  darkness — the  ignorance  and 
non-revelation  of  God  is  spoken  of :  only- 
it  is  abstract,  and  so,  absolute.  Though 
it  is  true  that  darkness  is  more  negative 
than  light.  The  darkness  is  the  natural 
condition  of  sinful  man  without  God,  who 
is  light:  the  creature  without  God.  Hence 
in  the  gospel  'the  light  shiueth  in  dark- 
ness, and  the  darkness  comprehended  it 
not.'  napdypTai  is  abstract.  '  The  true 
light  shines :'  that  is  absolute,  seen  or 
not.  But  though  some  had  received  the 
light,  he  could  not  say  the  darkness  was 
all  gone,  for  it  was  not,  but  only  with 
some  who  '  were  some  time  darkness,  but 
now  light  in  the  Lord.'  Thus  it  was  not 
as  in  the  gospel,  when  Christ  was  upon 
earth;   for  then  the  darkness  compre- 


young  men,  because  ye  have'  over- 
come the  wicked  [one].  I  write'' 
to  you,  little  cliildren,  because  ye 
have'  known  the  Father. 

1*  I  have  written  to  you,  fathers, 
because  ye  have'  known  him  [that 
is]  from  the  beginning. 

I  have  written  to   you,  young 
men,  because  ye  are  strong,  and 
the  word  of  God  abides  in  you, ' 
and  ye  have'  overcome  the  wicked 

15  [one].  Love  not  the  world,  nor 
the  things  in  the  world.  If  any 
one  love  the  world,  the  love  of 

1^  the  Father  is  not  in  him  ;  because 
all  that  [is]  in  the  world,  the  lust 
of  the  flesh,  and  the  lust  of  the 
eyes,  and  the  pride  of  life,  is  not 
of  the  Father,  but  is  of  the  world  ; 

17  and  the  world  is  passing,  and  its 
lust,  but  he  that  does  the  will  of 
God  abides  for  eternity. 

IS  Little  children,  it  is  [the]  last 
hour,'  and,  according  as  ye  have 
heard  that  '"antichrist  comes, 
even  now  there  have  come  "  many 

bended  not  the  light  shining  in  darkness. 
It  was  puttiug  the  light  out.  As  long  as 
he  was  in  the  world,  he  was  the  light  of 
the  world.  Kow  it  was  not  so :  there 
was  a  passing  away  of  the  darkness. 

1  e-yi'aJKare,  veuiKriKaTe,  &c.,  perfect  :  the 
state  produced  continues. 

^  Very  many  ancient  MSS  read '  I  have 
written'  here,  but  I  am  satisfied  it  is 
meddling  with  the  te.Kt,  not  seeing  that 
little  children  comes  in  verse  18.  llatSia 
and  TeKvia  are  not  the  same.  My  reader 
is  made  aware  of  the  fact.  But  I  do  not 
change  the  received  text. 

'  John  uses  oipacontinuallyin  the  sense 
of '  time,'  as  .lohn  v.,  and  elsewhere.  But 
I  would  not  change  the  word,  and  thus 
any  peculiarity  of  style,  wpa  is  properly 
a  given  point  of  time.  With  John  ^it  is 
constantly  a  period  characterized  by  one 
thing,  and  hence  looked  at  as  only  one 
time.  As  we  say  'the  hour  of  Napoleon's 
greatness.' 

"  T.R.  reads 'the' 

°  'There  have  come,'  yey6va<Tiv :  not  the 
same  word  as  '  comes.'    But ' have  been' 


I  JOHN  II. 


antichrists,  whence  we  know  that 
13  it  is  [the]  last  hour.  They  went 
out  from  among  us,  but  they  were 
not  of  us ;  for  if  they  had  been 
of  us,  they  would  have  surely  re- 
mained with  us,  but  that  they 
might  be  made  manifest  that  none 

20  are  of  us."  And  ye  have  [the] 
unction  from  the  holy  [one],  and 

21  ye  know  all  things.  I  have  not 
written  to  you  because  ye  do  not 
know  the  truth,  but  because  ye 
know  it,  and  that  no  lie  is  of  the 

22  truth.  Who  is  the  liar  but  he 
who  denies  that  Jesus  is  the 
Christ  ?  He  is  the  antichrist  who 
denies  the   Father  and   the  Son. 

23  Whoever  p  denies  the  Son  has  not 
the  Father  either  ;  he  who  con- 
fesses the   Son  has    the  Father 

would  rather  imply  that  tliey  were 
passed,  whit-h  yzyovaaiv  does  not.  "  There 
are'  does  not  grive  the  ideaof  their  coming 
on  the  stage.  ytVo/xai  is  what  did  not  exist 
befoie,  but  begins  or  becomes;  icerden, 
not  ■•■ef/n.  'There  have  come'  1  believe 
nearest  the  sense.  I  add  the  note  on 
account  of  'comes,' before.  The  sense 
of  ytVc/utai  hinders  the  necessity  of  hold- 
ing the  perfect  here  to  e.xpress  ne  es- 
sarily  continind  action;  but  the  perfect 
excludes  the  idea  that  they  are  supposed 
to  be  passed  away. 

°  I  have,  with  sn'mehesitation,  so  trans- 
lated it,  though  I  know  of  jio  one  who 
agrees  with  this  but  the  unpleasant 
associate  Socinus.  But  I  think,  though, 
in  general,  with  nixs  in  the  singular, 
the  distinguishing  form  of  the  sentence, 
where  'none'  is  the  sense,  is,  that  ovk 
is  used  with  the  verb  :  naa-a  o-ap^  ovk 
i<nL.  ov  -naaa  aapi  would  be  'not  all 
flesh.'  But  in  it.  <t.  o.  ka-ri,  iraua  crap^  has 
its  own  force.  All  flesh  is  in  view,  and 
the  fact  is  denied  of  a'l  flesh  actually 
and  absolutely,  of  all  comprised  in  the 
term.  Henceno  flesh  is  to  be  the  thing 
or  in  the  state  spoken  of.  It  is  said  of 
all  flesh,  that  'it  would  not  be  saved,' 
that  is,  none  would.  The  negative  with 
the  noun  contradicts  the  universality; 
with  the  verb  co  tradicts  about  the 
universality  the  thing  stated  in  the 
BenteiK-e.  'Hiislast  is  the  case  here.  The 
negative  is  joined  to  the  verb.    Further, 


2*  also.i  As  for  you'  let  that  which 
ye  heard  from  the  beginning  abide 
in  you  :  if  what  ye  heard  from  the 
beginning  abides  in  you,  ye  also 
shall  abide  in  the  Son  and  in  the 

-•''  Father.  And  this  is  the  promise 
which  he  has   promised  us,   life 

20  eternal.  These  things  have  I 
written  to  you  concerning  those 

27  who  lead  you  astray  :  and  your- 
selves,^ the  unction  which  ye  have 
received  from  him  abides  in  you, 
and  ye  have  not  need  that  any 
one  should  teach  you  ;  but  as  the 
same  unction  teaches  you  as  to  aU 
things,  and  is  true  and  is  not  a 
lie,  and  even  as  it  has  taught  you, 
ye  shall'  abide  in  him. 

2S  And  now,  children,  abide  in  him, 
that  if'  he  be  manifested  we  may 


if  we  do  not  so  translate  it,  it  should 
be,  not  'they  are  not  all  of  us,"  (that 
would  imply  that  some  of  the  antichrists 
were,)  but  that  'all  are  not  of  us,'  that  j 
is,  of  those  who  might  be  with  them.  See, 
too,  verse  21,  and  chap.  iii.  6. 

p  Tras,  but  'every  one'  would  give  a 
false  sense  in  English,  and  '  no  one'  does 
not  do  with  '  either.' 

'1  T.  R.  omits  '  he  who  confesses  the 
Son  has  the  Father  also.' 

■■  T.  R.  adds  '  therefore.' 

'  The  use  of  personal  pronouns,  which 
is  usually  emphatic  in  Greek,  is  so  uni- 
versal  m  .fohn  that  I  have  hesitated  to 
say  '  yourselves.'  However,  thi-re  is 
some  distinctive  emphasis,  it  seems  to 
me.  here,  so  I  put  it.  The  u/meis  however 
appears  also  m  ver.  24;  and  1  have  given 
it  an  emphatic  place  there,  because  it 
seems  in  contrast  with  '  those  that 
denied  the  Son.' 

'  It  is  somewhat  doubtful  if  the  read- 
ing be  not  iJLii'eje,  that  is,  the  imperative 
'  abide.'  So  A*  B,  0,  Vul.  and  old  Latin, 
but  Ijudge  they  arenottobe  trusted  here, 
s  omits  from  '  you'  to  second  '  abide'  by 
homoeoteleuton.  Tisch.,  De  Wette,  have 
'ye  shall  abide;'  Griesbach  makes  it 
equal ;  Alford  '  abide;'  so  Lachmann. 

"  '  If  (so  3  .Tnhn  10)  sets  out  what  de- 
pends on  the  fact,  not  referring  to  time, 
but  supposes  the  fact.  Here,  that  any 
moment  it  might  happen,  we  should  be 
so  and  so  :  if  that,  this  might  be  too. 


I  JOHN  II,  III. 


have  boldness,  and  not  be  put  to 
shame  from  before  him  at  his 
coming. 

-8  If  ye  know  '^  that  he  is  righteous, 
know'^  that  every  one>'  who  prac- 
tises righteousness  is  begotten 
of  him.  (III.)  See  what  love  the 
Father  has  given  to  us,  that  we 
should  be  called  the  children  of 
God.'-  For  this  reason  the  world 
knows   us  not,   because   it  knew 

2  him  not.  Beloved,  now  are  we 
children  of  God,  and,  what  we 
shall  be,  it  has  not  yet  been'' 
manifested  ;  ''  we  know  that  if  he 
is  manifested  we  shall  be  like  him, 

*  for  we  shall  see  him  as  he  is.  And 
every  one  that  has  this  hope  in 
him*^  purifies  himself,  even  as  he 
is  pure. 

*  Every  one  that  practises  sin 
practises  also   lawlessness ;    and 

5  sin  is  lawlessness.  And  ye  know 
that  he  has  been  manifested,  that 
he  might  take  away  our  sins  ;  and  < 

*  in  him  sin  is  not.  Whoever  '^  abides 
in  him  does  not  sin :  whoever''  sins 
has  not  seen  him  or  known  him.^ 

7  Children,  let  no  man  lead  you 
astray ;  he  that  practises  righte- 
ousness is  righteous,  even  as  he 

8  is  righteous.    He  that  practises 


^  Here  elSrjre,  conscious  knowledge ; 
then  yifujcTKeTti,  knowledge  of  sometliiug 
from  withont,  from  witness  to  us. 

^  Or  '  ye  know.' 

y  Many  add  'also'  here. 

'  Many  add  '  and  we  are ;'  but  it  seems 
a  gloss. 

'^  It  is  actual  manifestation  which  is 
here  meant ;  which  I  note,  because  in 
English  '  it  has  not  yet  been  manifested' 
might  lead  to  think  of  a  revelation  for 
faith. 

^  T.  R.  adds  '  but.' 

«  Him  ^\■ho  is  to  be  manifested. 

^  Lite)  ally  '  every  one  that,'  but  with 
'dots  not'  this  is  more  than  ambiguous. 
It  may  be  translated  '  no  one  who 


sin  is  of  the  devil ;  for  from  [the] 
beginning  the  devil  sins.  To  this 
end  the  Son  of  God  has  been 
manifested  that  he  might  undo 
9  the  works  of  the  devil.  Whoever  ^ 
has  been  begotten  of  God  does 
not  practise  sin,  because  his  seed 
abides  in  him,  and  he  cannot  sin 
because  he  has  been  begotten  of 

1^  God.  In  this  are  manifest  the 
children  of  God  and  the  children 
of  the  devil.  Whoever'  does  not 
practise  righteousness  is  not  of 
God,  and  he  who  does  not  love  his 

11  brother.  For  this  is  the  message 
which  ye  have  heard  from  the  be- 
ginning, that  we  should  love  one 

1^  another :  not  as  Cain  was  of  the 
wicked  one,  and  slew  his  brother  ; 
and  on  account  of  what  slew  he 
him  ?  because  his  works  were 
wicked,  and  those  of  his  brother 
righteous. 

!•*      Do  not  wonder,^  brethren,  if  the 

1*  world  hate  you.  We  know  that 
we  have  passed  from  death  to  life, 
because  we  love  the  brethren.  He 
who  does  not  love  [his]  brother'' 

1^  abides  in  death.  Every  one  that 
hates  his  brother  is  a  murderer, 
and  ye  know  that  no  murderer  has 
eternal  Uf  e  abiding  in  him. 


sins.'  TTo? ovK,    See  chap.  ii.  19. 

"  Perfect ;  but '  has  not  seen  nor  Icnown 
him'  impli,  s  the  contmuouoly  prese.it 
sLate  of  not  seeing  nor  knowing  :  so  tnut 
with  thes>e  words  the  English  gives  tne 
sense  of  the  Greek  perfect. 

I  Or  '  no  one  that  has  been  begotten 
of  God  practises.'  See  verse  6  ana  cliap. 
ii.  19.  We  lose  a  little  m  English  by 
not  having  the  positive  affirmauve  Tras 
'  every  one.'  But  m  liaiglisu  'every  one 
does  not '  means  rather  '  some  do  ' 

s  T.  R.  aUas,  vvitu  beverax  autiiorities, 
'my.' 

''  Maay  omit '  [his]  brother.'  In  that 
case  we  should  read  '  [him],'  or  '  [his 
brother].' 


C    C 


I  JOHN  III,  IV. 


1^  Hereby  we  have  known*  love, 
because  he  has  laid  down  his  life 
for  us ;  and  ive  ought  for  the 
brethren  to  lay  down  [our]  lives . 

1"  But  whoso  may  have  the  world's 
substance,  and  see  his  brother 
having  need,  and  shut  up  his 
bowels  from  him,  how  abides  the 
love  of  God  in  him  ? 

1^  ^  Children,  let  us  not  love  with 
word,   nor  with  tongue,   but   in 

18  deed  and  in  truth.  And  hereby 
we^  shall  know  that  we  are  of  the 
truth,    and    shall    persuade    our 

20  hearts  before  him — that  if  our 
heart  condemn  us,'"  God  is  greater 
than   our    heart    and   knows    all 

21  things.  Beloved,  if  our  heart 
should  not  condemn  us,  we  have 

22  boldness  towards  God,  and  whatso- 
ever we  ask  we  receive  from  him, 
because  we  keep  his  command- 
ments, and  practise  the  things 
which  are  pleasing  in  his  sight. 

23  And  this  is  his  commandment, 
that  we  believe  on  the  name  of 
his  Son  Jesus  Christ,  and  that  we 
love  one  another,  even  as  he  gave 

2*  us  commandment.  And  he  that 
keeps  his  commandment  abides 
in  him,  and  he  in  him  :  and  hereby 
we  know  that  he  abides  in  us,  by 
the  Spirit  which  he  has  given  to  us. 

IV.  Beloved,  believe  not  every 
spirit,   but  prove  the   spirits,  if 


'  It  is  the  perfect  tense;  that  is,  an 
abiding  effect. 

''  T.  R.  adds  'my.' 

•  T.  R.  reads  '  we  know.' 

>"  This  text  his  perplexed  commenta- 
tors eiiorruously.  It  seems  to  me  with- 
out reason,  on  refers  to  eV  tovtoj.  It  is 
shewing  what  tests  "  in  truth.'  The  re- 
petition of  .JTi  is  nothing  uncommon.  It 
is  found  in  Eph.  ii  11.  13  What  tovtw 
refers  to  very  commonly  follows  in  .Fohn, 
as  below  24,  iv.  17,  and  elsewhere,  fre- 
quently Avith  oTi  indeed.    'God  being 


they  are  of  God;  because  many 
false  prophets  are  gone  out  into 

2  the  world.  Hereby  ye  know  the 
Spirit  of  God  :  every  spirit  which 
confesses  Jesus  Christ  come  in  flesh 

3  is  of  God  ;  and  every  spirit  which 
does  not  confess  Jesus  Christ" 
come  in  flesh  is  not  of  God :  and 
this  is  that  [power]  of  the  anti- 
christ, [of]  which  ye  have  heard 
that  it  comes,  and  now  is  it  already 
in  the  world. 

4  Ye  are  of  God,  children,  and 
have  overcome  them,  because 
greater  is  he  that  [is]  in  you  than 

5  he  that  [is]  in  the  world.  TJiey  are 
of  the  world  ;  for  this  reason  they 
speak  [as]  of  the  world,  and  the 

•5  world  hears  them.  We  are  of  God ; 
he  that  knows  God  hears  us  ;  he 
who  is  not  of  God  does  not  hear 
us.  From  this  we  know  the  spirit 
of  truth  and  the  spirit  of  error. 

'  Beloved,  let  us  love  one  another  ; 
because  love  is  of  God,  and  every 
one  that  loves  has  been  begotten 

8  of  God,  and  knows  God.  He  that 
loves  not  has  not  known  God  ;  for 

9  God  is  love.  Herein  as  to  us  ° 
has  been  manifested  the  love  of 
God,  that  God  has  sent  his  only 
begotten  Son  into  the  world,  that 

•"  we  might  live  through  him.  Here- 
in is  love,  not  that  we  loved  God, 
but  that  he  loved  us,  and  sent  his 


greater'  is  evidently  a  testing,  search- 
ing thing. 

"  Some  omit '  Christ,'  and  '  come  in  the 
flesh  ;'  and  jmt  an  article  before  'Jesus,' 
that  is,  speak  of  .lesus  as  one  known  and 
owned  by  the  writer,  and  so  presented. 
s  has  "Christ,'  and  '  come  in  the  flesh.' 
C  is  mutilated. 

°  (V  rjfi'iv,  in  our  case,  in  respect  of  us. 
The  idea  of  the  love  of  God  remains 
absolute:  only  it  has  been  shewn  'as 
respects  us  in  this,'  &,c. 


I  JOHN  lY,  V. 


Son  a  propitiation  for  our  sins. 

1^  Beloved,  if  God  has  so  loved  us, 
we  also  ought  to  love  one  another. 

^2  No  one  has  seen  God  at  any  time  : 
if  we  love  one  another,  God  abides 
in  us,  and  his  love  is  perfected  in 

13  us.  Hereby  we  know  that  we 
abide  in  him  and  he  in  us,  that  he 

1*  has  given  to  us  of  his  Spirit.  And 
tve  have  seen,  and  testify,  that 
the  Father  has  sent  the  Son  [as] 
saviour  of  the  world. 

1^  Whosoever  shall  confess  that 
Jesus  is  the  Son  of  God,  God 
abides   in  him,   and  he   in   God. 

1*  And  we  have  known  and  have 
believed  the  love  which  God  has 
toP  us.  God  is  love,  and  he 
that  abides  in  love  abides  in  God, 

17  and  God  in  him.  Herein  has  love 
been  perfected  with  us  that  we 
may  have  boldness  in  the  day  of 
judgment,  that  even  as  he  is,  we 

18  also  are  in  this  world.  There  is 
no  fear  in  love,  but  perfect  love 
casts  out  fear ;  for  fear  has  tor- 
ment, and  he  that  fears  has  not 

1^  been  made  perfect  in  love.  We 
love  liim  because  he  has  first 
loved  us. 

20  If  any  one  say,  I  love  God,  and 
hate  his  brother,  he  is  a  liar.  For 
he  that  loves  not  his  brother 
whom  he  has  seen,  how  can  he 
love  God  whom  he  has  not  seen  ? 

21  And  this  commandment  have  we 
from  him,  That  he  that  loves  God 
love  also  his  brother.     (V.)   Every 


p  ev  yjfxlv,  of  which  we  are  the  objects; 
but  it  is  more  than  '  towards.' 

1  Or  'truth:'  buf  the  proposition  is 
reciprocal.  And  'truth'  amounts  only 
to  true :  whereas  '  the  truth '  is  the  whole 
thing  itsilf. 

■■  To  avoid  any  mistake,  I  add,  in  a 
note,  what  I  have  omitted  in  the  text 
as  having,  as  is  well  known,  no  real 


one  that  believes  that  Jesus  is  the 
Christ  is  begotten  of  God;  and 
every  one  that  loves  him  that  has 
begotten  loves  also  him  that  is 

2  begotten  of  him.  Hereby  know  we 
that  we  love  the  children  of  God, 
when  we  love  God  and  keep  his 

3  commandments.  For  this  is  the 
love  of  God,  that  we  keep  his  com- 
mandments ;   and   his   command- 

*  ments  are  not  grievous.  For  all 
that  has  been  begotten  of  God 
gets  the  victory  over  the  world  ; 
and  this  is  the  victory  which 
has  gotten  the  victory  over  the 

5  world,  our  faith.  Who  is  he  that 
gets  the  victory  over  the  world, 
but  he  that  believes  that  Jesus  is 
the  Son  of  God  ? 

^  This  is  he  that  came  by  water 
and  blood,  Jesus  the  Christ ;  not 
by  water  only,  but  by  water  and 
blood.  And  it  is  the  Spirit  that 
bears  witness,  for  the   Spirit  is 

7thei  truth.     For  they  that  bear 

8  witness  are  three  : ''  the  Spirit,  and 
the  water,  and  the  blood ;  and  the 

^  three  agree  ^  in  one.  If  we  receive 
the  witness  of  men,  the  witness  of 
God  is  greater.  For  this  is  the 
witness  of  God  which  he  has  wit- 

10  nessed  concerning  his  Son.  He 
that  believes  on  the  Son  of  God 
has  the  witness  in  himself  ;  he  that 
does  not  believe  God  has  made  him 
a  liar,  because  he  has  not  believed 
in  the  witness  which  God  has  wit- 

11  nessed  concerning  his  Son.     And 


manuscript  authority,  [in  heaven,  the 
Father,  the  Word,  and  the  Holy  Ghost : 
and  these  three  are  one.  And  there  are 
three  that  bear  witness  in  earth,]  and 
inserted  by  some  here  without  adequate 
warrant. 

5  6(9  TO  ev  eiiTi,  '  are  to  one  point  or  pur- 
pose ' — to  one  thing  in  their  testimony. 
It  is  more  than  agree. 


I  JOHN  V. 


this  is  the  witness,  that  God  has 
given  to  us  eternal  life  ;  and  this 

1-  life  is  in  his  Son.  He  that  has  the 
Son  has  life  :  he  that  has  not  the 
Son  of  God  has  not  life. 

^3  These  things  have  I  written  to 
you'  that  ye  may  know"  that  ye 
have  eternal  life^  who  believe  on 

1*  the  name  of  the  Son  of  God.  And 
this  is  the  boldness  which  we  have 
towards  him,  that  if  we  ask  liim 
anything  according  to  his  will,  he 

15  hears  us.  And  if  we  know  that 
he  hears  us,  whatsoever  we  ask,  we 
know  that  we  have  the  petitions 
which  we  have  asked  of  him. 

1^  If  any  one  see  his  brother  sinning 
a  sin  not  unto  death,  he  shall  ask, 
anil  he  shall  give  him  life  for  those 
that  do  not  sin  unto  death.   There 


t  T.R. adds,  after  'you,'  'who  believe 
on  the  name  of  the  Son  of  God.' 
"  eiSriTe,  'have  the  consciousness.' 
«■  T.  R.  reads  '  and  that  ye  may  be- 
lieve on  the  name  of  the  Son  of  God.' 
The  reading  is  somewhat  in  confusion, 
s,  B,  connect  'who  bel.eve'  with  the 
first '  you'  in  the  dative.    So  that  '  that 


is  a  sin  to  death  :  I  do  not  say  of 
that  that  he  should  make  a  request. 

1'  Every  unrighteousness  is  sin  ;  and 

18  there  is  a  sin  not  to  death.  We  know 
that  every  one"  begotten  of  God 
does  not  sin,  but  he  that  has  been 
begotten  of  God  keeps  himself, 
and  the  wicked  one  does  not  touch 

18  him.  We  know  that  we  are  of 
God,  and  the  whole  world  lies  in 

-0  the  wickedy  [one].  And  we  know 
that  the  Son  of  God  has  come,  and 
has  given  us  an  understanding 
that  we  should  know  him  that 
[is]  true ;  and  we  are  in  him 
that  [is]  true,  in  his  Son  Jesus 
Christ.  He  is  the  true  God  and 
eternal  life. 

■'1  Children,  keep  yourselves  from 
idols.'- 

ye  may  know  that  ye  have  eternal  life' 
is  a  parenthesis :  '  I  have  written  to 
you,  ( . .      )  who." 

»  See  note  to  iii.  6. 

y  Or  '  in  wickedness.'  But  elsewhere 
in  tliis  epistle  the  word,  which  may  mean 
botb.  is  used  for  the  wicked  one. 

'  T.  R.  adds  '  Amen.' 


SECOND    EPISTLE    OF 

JOHN. 


THE  elder  to  [the]  elect  lady 
and  her  children,  whom  I  love  in  " 
truth,  and  not  I  only  birt  also  all 

2  who  have  known  the  truth,  for  the 
truth's  sake  which  abides  in  us 
and  shall  be  with  us  to  eternity. 

3  Grace  shall  be  with  you,''  mercy, 


»  I  have  not  added  'the,'  as  in  the 
Authorized  Version,  because  it  is  not  in 
the  Wreak,  and  I  do  not  think  the  force 
of  it  was  meant  to  be  there.  It  is  not 
'  truly  love,'  though,  as  the  apostle 
teaches  us  here,  there  can  be  no  truly 


peace  from  God  [the]  Father,  and 
from  [the]  Lord  i^'  Jesus  Christ,  the 
Son  of  the  Father,  in  truth  and 
love. 
*  I  rejoiced  greatly  that  I  have 
found  of  thy  children  walking  in 
truth,  as  we  have  received  com- 

lovinpr  but  in  the  truth.  It  is  the 
character  of  the  love  :  it  was  love  in 
truth.  (See  ver.  4  ) 

b  Many  read  '  with  us.' 

c  Manv  omit  '  the  Lord ;'  but  «  and 
Porph.  (Tisch.  M.  la.)  have  it. 


II  JOHN. 


5  mandment  from  the  Father.  And 
now  I  beseech  thee,  lady,  not  as 
writing  to  thee  a  new  command- 
ment, but  that  which  we  have 
had  from  [the]  beginning-,  thaf 

^  we  should  love  one  another.  And 
this  is  love,  that  we  should  walk 
according  to  his  commandments. 
This  is  the  commandment,  accord- 
ing as  ye  have  heard  from  the  be- 
ginning, that  ye  might  walk  in  it. 

7  For  many  deceivers  have  gone 
out«  into  the  world,  they  who  do 
not  confess  Jesus  Christ  coming 
in  flesh — this  is  the  deceiver  and 

8  the  antichrist.  See  to  yourselves, 
that  we^  may  not  loses  what  we^ 


d  In  spite  of  commentators,  from  the 
constant  use  of  Iva  in  John  and  its  con- 
nexion with  ei'ToArj,  I  think  that  the 
apostle  passes  insensibly  from  his  own 
personal  beseeching  into  Christ's  com- 
mandment 'that.' 

e  T.R.  reads  'entered.' 

'  Many  read  '  ye '  in  both  places.  I 
believe  it  changed,  and  T.  R.  right. 

s  The  text  has  been  tampered  with 
here  from  not  being  understood,  and 


have  wrought,  but  may  receive 
9  full  ^'  wages.  Whosoever'  goesJ 
forward  and  abides  not  in  the 
doctrine  of  the  Christ  has  not 
God.  He  that  abides  in  the  doc- 
trine,'* he  has  both  the  Father  and 
^0  the  Son.  If  any  one  come  to  you 
and  bring  not  this  doctrine,  do  not 
receive  him  into  [the]  house,  and 

11  greet  him  not ;  for  he  who  greets 
him  partakes  in  his  wicked  works. 

12  Having  many  things  to  write  to 
you,  I  would  not  with  paper  and 
ink  ;  but  hope  to  come  to  you,  and 
to   speak   mouth  to  mouth,  that 

13  our'  joy  may  be  full.  The  children 
of  thine  elect  sister  greet  thee.™ 


according  to  false  doctrines. 

^  fjii.<r66v,  in  connexion  with  eipyacr- 
d[xe9a,  in  the  sense  of  recompense  or 
wages  of  work. 

'  Tras  6.    See  1  John  ii.  19. 

J  T.  R.  reads  '  transgresses.'  This  is 
what  is  called  development  He  does  not 
abide  in  what  was  from  the  beginning. 

^  T.  a.  adds  '  of  the  Christ,' 

•  Many  read 'your.' 

"  T.  R.  adds  'Amen,' 


THIED    EPISTLE    OF 

JOHN. 


THE  elder  to  the  beloved  Gains, 
whom  I  love  in  ^  truth. 

2  Beloved,  I  desire  that  in"  all 
things  thou  shouldst  prosper  and 
be  in  health,   even  as   thy   soul 

3  prospers.  For  I  rejoiced  exceed- 
ingly when  [the]  brethren  came 
and  bore  testimony  to  thy  [hold- 
ing fast  the]  truth,p  even  as  thou 


°  See  2  John  1,  note. 
°  8ome  translate  'above  all  things,' 
referring  to  Hom.  II.  A.  287. 
p  Literally  '  thy  truth.' 


^  walkestin  truth.  I  have  no  greater 
joy  than  these  things  that  I  hear  of 
my  children  walking  in  i  the  truth. 

5  Beloved,  thou  doest  faithfully 
[in]  whatever  thou  mayest  have 
wrought  towards  the  brethren  and 

^thaf  strangers,  (who  have  wit- 
nessed of  thy  love  before  [the] 
assembly)  in  setting  forward  whom 


1  T.  R.,  with  some  authorities,  reads 
■  in  truth.' 
r  T.  R.  reads  'towards.' 


Ill  JOHN. 


on  their  journey  worthily  of  God, 

7  thou  wilt  do  well ;  for  for  the 
name "  have  they  gone  forth,  taking 
nothing  of  those  of'  the  nations. 

8  We  therefore  ought  to  receive 
such,    that    we    may  be   fellow- 

^  workers  with  the  truth.  I  wrote 
something^  to  the  assembly  ;  but 
Diotrephes,  who  loves  to  have  the 
first  place  among  them,  receives 

10  us  not.  For  this  reason,  if  I  come, 
I  will  bring  to  remembrance  his 
works  which  he  does,  babbling 
against  us  with  wicked  words  ;  and 
not  content  with  these,  neither 
does  he  himself  receive  the  breth- 
ren ;   and    those  who    would  he 


»  T.  R.  reads  'Ms  name.' 

'  e0vi.KU)v,  not  eOuwv. 

''  T.  R.  omits  '  something.' 

'»  T,  R.  adds  Se, '  but.' 


prevents,  and  casts  [them]  out  of 

11  the  assembly.  Beloved,  do  not 
imitate  what  is  evil,  but  what  is 
good.  He  that  does  good  is  of 
God,    "  He  that  does  evil  has  not 

12  seen  God,  Demetrius  has  witness 
borne  to  him  by  all,  and  by  the 
truth  itself  ;  and  we  also  bear  wit- 
ness, and  thou''  knowest  that  our 
witness  is  true, 

13  I  had  many  things  to  write  to 
thee,y  but  I  will  not^  with  ink  and 

1*  pen  write  to  thee ;  but  I  h6pe 
soon  to  see  thee,  and  we  will 
speak  mouth  to  mouth.  Peace 
[be]  to  thee.  The  friends  greet 
thee.   Greet  the  friends  by  name. 


»  T.  R.  reads  '  ye  Imow.' 
y  T.  R.  omits  '  to  thee.' 
*  oil  0e\<i>,  am  not  minded. 


EPISTLE       OF 

JUDE. 


JUDE,  bondsman  of  Jesus  Christ, 
and  brother  of  James,  to  the* 
called  ones  beloved^  in  God  [the] 
Father  and  preserved  in<^  Jesus 

2  Christ :  mercy  to  you,  and  peace, 
and  love  be  multiplied.*' 

3  Beloved,  using  all  diligence  to 
write  to  you  of  oure  common  sal- 
vation, I  have  been  obliged  to 
write  to  you  exhorting  [you]  to 

a  The  arguments  against  this  consti-uc- 
tion  seem  to  me  purely  doctrinal  and 
without  any  force.  It  is  toI?  ....  jcAtjtoIs, 
the  intermediate  words  being  a  descrip- 
tion of  the  T0(9. 

•>  T  R.  reads  'sanctified.' 

c  Or  possibly  '  by.' 

'i  '  Be  multiplied'  is  the  aorist;  that  is, 
not  merely  a  wish  lor  the  future,  but  that 
such  may  be  their  state, 

e  T.  R.  reads  '  the.' 


contend  earnestly  for  the    faith 

4  once  delivered  to  the  saints.  For 
certain  men  have  got  in  unnoticed, 
they  who  of  old  were  marked  out 
beforehand  to  '  this  sentence,  un- 
godly [persons],  turning  the  grace 
of  our  God  into  dissoluteness, 
and  denying  the  only  Master  k  and 
our  Lord,  Jesus  Christ. 

5  But  I  would  put  you  in  remem- 


f  Not  the  act  of  condemnation,  but  the 
subject-matter  or  charge  on  and  for  which 
they  are  condemned,  Kpifxa.  The  KpCfia 
of  Christ  was  written  up  over  him.  npoye- 
•ypafx/iieVot  signifies  to  appoint  by  notice  be- 
forehand, to  fix  by  proclamation.  The  ar- 
ticle is  here  :  oi  rr.  They  are  the  same  ones 
who  of  old  were  so  notified  and  marked  out. 

8  Or  'our  only  Master  and  Lord  Jesus 
Christ.'  T.  R.  reads  ©eov,  God,  after  fieo-- 
norqv. 


JUDE. 


brance,  ye  who  once  knew  all 
things,''  that  the  Lord,  having 
saved  a  people  out  of  [the]  land 
of  Egypt,  in  the  second  place 
destroyed  those  who  had  not  be- 
^  lieved.  And  angels  who  had  not 
kept  their  own  original  state,  but 
had  abandoned  their  own  dwell- 
ing, he  keeps'  in  eternal  chains 
under  gloomy  darkness,  to  [the] 

7  judgment  of  [the]  great  day ;  as 
Sodom  and  Gomorrah,  and  the 
cities  around  them,  committing 
greedily  fornication,  in  like  man- 
ner with  them,  and  going  after 
other  flesh,  lie  there  as  an  exam- 
ple, undergoing  the  judgment  of 

8  eternal  fire.  Yet  in  like  manner 
these  dreamers  also  defile  [the] 
flesn,  and  despise  lordship,  and 
speak  railingly  against  dignities. 

8  But  Michael  the  archangel,  when 
disputing  with  the  devil  he  rea- 
soned about  the  body  of  Moses, 
did  not  dare  to  bring  a  railing 
judgment  against  [him],  but  said, 

w  [The]  Lord  rebuke  thee.  But  these, 
whatever  things  they  know  not, 
they  speak  railingly  against ;  but 
what  even,  as  the  irrational 
animals,  they  understand  by  mere 
nature,  in  these  things  they  cor- 

^^  rupt  themselves.''  Woe  to  them ! 
because  they  have  gone  in  the  way 
of  Cain,  and  given  themselves  up 


*»  T.  R.  refids  'this.'  k  has  vfjia^  iravra, 
and  aira^  after  kaov. 

'  rerripi)K.ev  is  the  perfect ;  but  'has  kept 
till  or  to,'  is  not  English  ;  'kept  till'  sup- 
poses it  over.  I  have  ther«f(jre  put  the 
present,  the  perfect  signifying  the  con- 
tinuance of  what  had  begun  in  the  past. 

''  Or  'destroy  themselves,  perish.' 

'  See  Palm  and  Kost.  Schleusner  also 
quotes  Hesychius,  as  explaining  it  with 
joie^tao-fieVoi.  Its  ordinary  use  is  '  a  rock.' 
especially  'a  rock  by  the  sea,'  as  one 
where  the  sea  broke.   But  Hesychius  gives 


to  the  error  of  Balaam  for  reward, 
and  perished  in  the  gainsaying  of 

^■^  Core.  These  are  spots '  in  your 
lovefeasts,  feasting  together  [with 
you]  without  fear,  pasturing  them- 
selves :  clouds  without  water, 
carried  along '"  by  [the]  winds ; 
autumnal"   trees,  without  fruit, 

13  twice  dead,  rooted  up ;  raging 
waves  of  the  sea,  foaming  out 
their  own  shames ;»  wandering 
stars,  to  whom  has  been  reserved 
the  gloom  of  darkness  for  eternity. 

'*  And  Enoch,  [the]  seventh  from 
Adam,  prophesied  also  as  to  these, 
saying,   Behold,    [the]    Lord   has 

15  come  amidst  p  his  holy  myriads,  to 
execute  judgment  against  all,  and 
to  convict  all  the  ungodly  of  them 
of  aU  their  works  of  ungodliness, 
which  they  have  wrought  ungod- 
lily,  and  of  all  the  hard  {things] 
which  ungodly  sinners  have  spoken 

16  against  him.  These  are  mur- 
murers,  complainers,  walking  after 
their  lusts ;  and  their  mouth  speaks 
swelling  words,  admiring  persons 

17  for  the  sake  of  profit.  But  ye, 
beloved,  remember  the  words 
spoken  befor©  by  the  apostles  of 

18  our  Lord  Jesus  Christ,  that  they 
said  to  you,  that  at  [the]  end  of  the 
timei  there  should  be  mockers, 
walking  after  their  own  lusts  of 

19  ungodlinesses.  These  are  they  who 


it  also  and  Schleusner  as  a  sunken  rock 
with  the  sea  over  it.  So  Schleusner  takes 
it,  and  it  may  be  used  here.  He  quotes 
Folybius  and  Plutarch. 

™  T.  R.  reads  'about.' 

n  Some  take  it  for  trees,  whose  fruit 
withers  as  in  autumn. 

o  'Shames,'  not  the  shame  they  feel, 
but  the  things  that  are  a  shame  to  them! 
They  do  not  feel  it  is  so. 

o  Or  'vrith.' 

q  T.  R.  reads  'in  the  last. time.' 


JUDE. 


set  [themselves] '  apart,  natural 
[men],   not   having    [the]    Spirit. 

20  But  ye,  beloved,  building'  your- 
solves  up  on  your  most  holy  faith, 

21  praying  in  the  Holy  Spirit,  keep 
yourselves  *  in  the  love  of  God, 
awaiting  the  mercy  of  our  Lord 
Jesus    Christ   unto    eternal   life. 

22  And   of   some   have   compassion, 

23  making  a  difference,'  but  others 
save  with  fear,  snatching  [them] 


«■  T.  E  lias  'themselves'  in  text. 

'  TTOprjcrnTe.  aorist ;  be  in  that  stite. 

'  Tliis  is  :ilso  read  thus:  'And  some 
who  dispute  fsee  ver.  9]  correct:  and 
so-ne  save,  snatching  them  out  of  the 
fire  ;  and  some  pity  with  fear  '  A  and  C 
have  r,\<^yxeT^  ;  s,  B.  ekeare,  'pity.'  T.  R. 
(with  K.  .-,  M.)  reads  StaKou'o/xei/oi.  But 
s,  B.  A.  C,  and  we  may  judge  It.  and  Vul., 
read  SiaKou'oa'i/ov?.  The  reading  of  s  and 
B  F  confess  1  can  make  no  sense  of,  unless 
wesiiy,  '  som?  who  doubt,  pits;'  but  then 
we  have  '  soiue  save  snatching  them  out 
of  the  fire  ;  s  me  pity  with  fear,'  no  very 
satisfait'iry  sentence.  I  suppo?!ewe  must 
read  eA'^'yvr  .  rejecting  s  and  B.  But 
iKfyXST-  is  liardly  '  convince  the  doubt- 
ers :'  I  question  if  eAcYxt^  lias  this 
sense  in  Ne.v  Test.  C  omits  'some  pity' 
altoge  her,  teading  'some  who  dispute, 
correct ;  some  s.ive  with  fear,  snatching 
[theinj  out  of  the  fire,  hating,'  &c.,  per- 
haps tiio  best  reading  of  all.  eKeare  or 
eAeeiTc  beuig  a  gloss.     I  confess  I  should 


out  of  the  fire ;  hating  even  the 
garment  spotted  by  the  flesh. 

2*  But  to  him  that  is  able  to  keep 
you  without  stumbling,  and  to 
set  [you]  with  exultation  blame- 

2''  less  before  his  glory,  to  the  only' 
God  our  Saviour,  through  Jesus 
Christ  our  Lord,"  [be]  glory,"  ma- 
jesty, might,  and  authority,  from 
before  the  whole  age,y  and  now, 
and  to  all  the  ages.    Amen. 


be  disponed  to  think  so.  In  the  perplex- 
itv  of  the  readings  I  have  given  it  as  in 
T.  R.  and  stated  the  facts.  It.  has  mUer- 
emivi  in  the  second  place  after  'save 
with  fear;'  but  has  judicatos  (Siaxpivo- 
jixeVov?)  with  it.  While  leavins  it  as  the 
origir.al  reading,  I  leave  it  undecided  for 
others.  The  sense  is  clear.  He  tells  them 
in  fact  to  make  a  difference,  and  copj'ists 
have  put  8i.aKpLv6nevoi  for  -vov<;.  But  the 
reading  of  C  puts  his  horror  of  turning 
the  grace  of  God  into  lasciviousness  in 
greater  relief.  If  men  contested,  he  put 
them  to  silence  ;  if  not,  he  saved  them 
with  fear,  snatching  them  out  of  the  fire, 
hating  every  trace  of  the  evil. 

V  T.  R.  reads  '  only  wise  God.' 

«•  T.  R.  omits  '  through  Jesus  Christ  our 
Lord.' 

»  T.  R.  adds  'and.' 

y  Or  'course  [of  time],'  rravro?  tow  alwvo^, 
a  large  expression  and  of  wide  use.  T.  R. 
omits  'from  before  the  whole  age.' 


THE   REVELATION. 


REVELATION  of  J.'sus  Christ, 
which  God  gave  to  bim,  to  shew 
to  his  bondsmen  what  must  shortly 
take  place  : "  and  he  signified  it, 
sending  by  his  an-jel,  to  his  bonds- 

2  man  John,  who  testified  the  word 
of  God  and  the  testimony  of  Jesus 
Christ,   all  things  that   he    saw. 

3  Blessed   [is]   he  that  reads,  and 

»  Aorist,  'havefciken  place,' but  this  is 
somewhat  harsh  in  English  ;  i)eihaps  'be 


they  that  hear  the  words  of  the 
prophecy,  and  keep  the  things 
written  in  it ;  for  the  time  [is]  near. 

*  John  to  the  seven  assemblies 
which  [are]  in  Asia.  Grace  to  you 
and  peace  from  [him]  who  is,  and 
who  was,  and  who  is  to  come;** 
and  from  the  seven  Spirits  which 

5  [are]  before  his  throne  ;  and  from 

accomplished.' 
b  I  have  put '  is  to  come,'  as  giving  most 


REVELATION  I. 


Jesus  Christ,  the  faithful  witness, 
the  firstborn  from  among-  the  dead, 
and  the  prince  of  the  kings  of  the 
earth.  To  him  who  loves  us,  and 
his  washed c  us  from  our  sins  in 
*  his  blood,  and  made'^  us  a  king-- 
dom,  priests  to  his  God  and  Fa- 
ther :  to  him  [be]  the  glory  and 
the,  strength  to  the  ages  of  ages. 
Amen. 

7  Behold,  he  comes  with  the  clouds, 
and  every  eye  shall  see  him,  and 
they  which  «  have  pierced  him,  and 
all  the  tribes  of  the  land^  shall 
wail  because  of  him.    Yea,  amen. 

^  I  am  the  A  and  the  n,  saith  the 
Lord  God,  who  is,  and  who  was, 
and  who  is  to  come,?  the  Almighty. 

8  I  John,  your  brother  and  fel- 
low-partaker in  the  tribulation  and 
kingdom  and  patience  of  Jesus 

nearly-  the  sense.  It  is  not  6  /aeAAet  epxecr- 
0ai,  '  about  to  come  ;'  but  6  epxofj.evo';.  If 
the  act  of  the  Lord's  coming  were  imme- 
diately before  the  mind,  it  would  not  be 
6  ep^ojaefos,  'who  is  now  coming,  or  the 
coming  one;'  I  will  n>it  say  there  is  no 
allusion  to  the  future,  awaited  exercise 
of  divine  power ;  for  in  Daniel,  not  only 
is  the  Son  of  man  brought  before  the 
Ancient  of  days,  but  the  Ancient  of  days 
comes.  But  in  the  words  '  who  is,  and 
was  and  is  to  come,'  there  is  surely  refe- 
rence to  the  abiding  nature  of  his  being. 
'  Who  is  to  come'  seems  to  me  thus  to 
render  more  truly  the  6  epx_6ixevos  than 
any  other  form  of  the  words.  6  epxofxei/os 
has  the  sense  of  future  in  New  Testament 
Greek.  See  Mark  x.  :,?0,  Luke  xviii.  :iO, 
and  Mark  xi.  10  p^irtly  runs  into  this  sen.-e. 
6  epxojoiei/og  became  a  name  of  the  expected 
Messiah,  as  in  John  Baptist's  questioji,  and 
Hob.  X.  37.  But  note,  'essential  being'  is 
put  first,  6  wv ;  and  theii  '  time  past,  and 
to  come.' 

=  Some  read  'freed,'  kva-avn,  for  A.ou- 
<ravTi. 

"J  Literally  'he  has  made,'  koX  iTroir)<rev ; 
I  suppose  a  Hebraism. 

«  oiTii/e?,  that  class  of  persons;  'such 
as.' 

f  Or  '  earth.' 

e  See  note  to  verse  4. 

'•  eyevoixriu.    He  had  come  there  on  ac- 


Ohrist,  was  ^  in  the  island  called 
Patmos,  for  the  word  of  God,  and 

i*j  for  the  testimony  of  Jesus.  I  be- 
came in  [the]  Spirit  on  the  Lord's 
day,   and   I   heard  behind   me   a 

1'  great  voice  as  of  a  trumpet,  say- 
ing, What  thou  seest  write '  in  a 
book,  and  send  to  the  seven  as- 
semblies :  to  Ephesus,  and  to 
Smyrna,  and  to  Pergamos,  and  to 
Thyatira,  and  to  Sardis,  and  to 
Philadelphia,    and    to    Laodicea. 

12  And  I  turned  back  to  see  the 
voice  which  ^  spake  with  me  ;  and 
having  turned,  I  saw  seven  golden 

13  lamps,'  and  in  the  midst  of  the 
seven  lamps  [one]  like  [the] '"  Son 
of  man,  clothed  with  a  garment 
reaching  to  the  feet,  and  girt 
about  at  the  breasts  with  a  golden 

1*  girdle  : "  his  head  and  hair  white 


count  of  the  word  of  God.  His  being 
there  was  an  event  which  happened.  So 
verse  10,  where  'in  the  Spirit'  is  a  state 
into  which  he  entered. 

»  Aorist,  '  have  it  written  :'  that  is,  it  is 
commanded  to  be  a  complete  thing  done. 

''    TJT'S- 

1  Or  'lamp-stands ;'  simply  here,  I  think, 
lamps,  as  compared  with  Heb.  ix.  2.  If 
the  Avxvos  and  Auxi/ia  are  separate,  kv)(vCa 
is  the  stand.  See  Matt.  v.  15,  Luke  viii. 
16,  xi.  33,  36. 

•n  Or  '  a  Son  of  man.'  Compare  Daniel 
vii.,  where  it  is  also  used  without  the 
article.  It  is  not  likeness  to  a  person 
John  knew,  but  to  the  character  known 
by  this  title  in  scripture.  To  have  seen 
angels  in  heaven  would  have  been  no 
wonder,  but  to  see  one  as  vib?  avOpd-rvov 
was.  All  this  chapter  correspiaids  to 
Daniel  vii.  :  only  now  he  was  seen  on 
earth.  It  was  the  title  the  Lord  habitually 
took.  This  made  it  personal ;  but  in  Daniel, 
though  surely  the  same  person,  it  was 
characteristic.  Here,  too,  it  is  character- 
istic. Still,  the  jierson  designated  is  now 
known,  and  it  is  difficult  to  f^ay  '  a  S<in  of 
man '  as  excluding  this.  '  Son  of  manlike' 
is  feeble,  and  does  not  sufficiently  present 
a  person  at  all ;  it  might  mean  a  manner. 
I  have  jiut  therefore  'the'  in  brackets,  and 
added  this  note. 

°  6e'  here  is  mere  connection,  resuming 


REVELATION  I,  II. 


like  white  wool,  as  snow  ;  and  his 

^5  eyes  as  a  flame  of  fire ;  and  his 
feet  like  fine  brass,  as  burning-  in 
a  furnace  ;  and  his  voice  as  [the] 

18  voice  of  many  waters,  and  having 
in  his  right  hand  seven  stars,  and 
out  of  his  mouth  a  sharp  two- 
edged  sword  going  forth,  and  his 
countenance  as  the  suu  shines  in 

17  it^  power.  And  when  I  saw  him  I 
fell  at  his  feet  as  dead  :  and  he  laid 
his  right  hand  upon  me,  saying, 
Fear  not ;  I  am  the  first  and  the 

IS  last,  and  the  living  one :  and  I 
became"  dead,  and  behold,  I  am 
living  to  the  ages  of  ages,  and 
have  the  keys   of  death  and  of 

1^  hades.  Write  therefore  what  thou 
hast  seen,  and  the  things  that 
are,"  and  the  things  that  are"  about 

20  to  be  after  these.  The  mystery 
of  the  seven  stars  which  thou  hast 
seen  on  my  right  hand,  and  the 
seven  golden  lamps: — The  seven 
stars  are  angels  p  of  the  seven  as- 
semblies ;  and  the  seven  lamps 
are  seven  assemblies. 

II.  To  the  angel  of  the  assembly 
in  Ephesus  write :  These  things 
says  he  that  holds  the  seven  stars 
in  his  right  hand,  who  walks  in 
the  midst  of  the  seven  golden 
2  lamps.  I  know  thy  works  and  thy 
labour,  and  thine  endurance,  and 
that  thou  canst  not  bear  evil 
[men]  ;  and  thou  hast  tried  them 
who  say  that  themselves  are  apos- 
tles and  are  not,  and  hast  found 


the  train  of  thought,  not  adversative  ; 
'  but,'  '  and, '  would  be  also  out  of  p. ace. 

°  ey€i'6ixr)i',  properly,  somethiuy^  which 
a  person  becomes  which  he  was  not  before. 

o  The  first  'are'  is  plural;  'are  about' 
is.sin.rular. 

p  The  word  has  also  the  sense  of  mes- 
sengers. 


•''  them  liars ;  and  endurest,  and  hast 
borne  for  my  name's   sake,  and 

*  hast  not  wearied :  but  I  have 
against  thee  that  thou  hast  left 

^  thy  first  love.  Remember  therefore 
whence  thou  art  fallen,  and  re- 
pent, and  do  the  first  works  :  but 
if  not,  I  am  coming  to  thee,i  and 
I  will  remove  thy  lamp  out  of  its 
place,  except  thou  shalt  repent. 

8  But  this  thou  hast,  that  thou 
hatest  the  works  of  the  Nicolai- 
tanes,  which  I  also  hate. 

7  He  that  has  an  ear,  let  him  hear 
what  the  Spirit  says  to  the  assem- 
blies. To  him  that  overcomes,  I 
will  give  to  him  to  eat  of  the  tree 
of  life  which  is  in  the  paradise  of 
God. 

8  And  to  the  angel  of  the  assem- 
bly in  Smyrna  write  :  These  things 
says  the  first  and  the  last,  who 

8  became  dead,  and  lived.""  I  know 
thy  ^  tribulation  and  thy  poverty ; 
but  thou  art  rich  ;  and  the  railing 
of  those  who  say  that  they  them- 
selves are  Jews,  and  are  not,  but 

10  a  synagogue  of  Satan.  Fear  no- 
thing [of]  what  thou  art  about  to 
suffer.  Behold,  the  devil  is  about 
to  cast  of  you  into  prison,  that 
ye  may  be  tried  ;  and  ye  shall  have 
tribulation  ten  days.  Be  thou 
faithful  unto  death,  and  I  will 
g^ve  to  thee  the  crown  of  life. 

11  He  that  has  an  ear,  let  him 
hear  what  the  Spirit  says  to  the 
assemblies.    He  that  o-vercomes 


1  Some  add  '  quickly.' 

'  That  is,  after  having  died.  See  chap, 
i.  17,  8,  xiii.  14,  Matt  ix.  18,  and  Rom. 
xiv.  9,  as  correctly  read. 

•  Some  copies  add  here  'works  and 
thy.'  So  K,  B,  Syr.,  &c.  A,  C,  It,  Vul., 
&c  omiU 


EEVELATION  II,  III. 


shall  in  no  wise'  be  injured  of  the 
second  death. 

12  And  to  the  angel  of  the  assem- 
bly in  Pergamos  write  :  These 
things  says  he  that  has  the  sharp 

13  two-edged  sword.  I  know  where 
thou  dwellest,  where  the  throne  of 
Satan  [is]  ;  and  thou  boldest  fast 
my  name,  and  hast  not  denied  my 
faith,  even  in  the  days  in  which 
Antipas  my  faithful  witness  [was], 
who  was  slain  among  you,  where 

!■*  Satan  dwells.  But  I  have  a  few 
things  against  thee ;  that  thou 
hast  there  those  who  hold  the  doc- 
trine of  Balaam,  who  taught  Balak 
to  cast  a  snare  before  the  sons  of 
Israel,  to  eat  [of]  idol  sacrifices  and 

15  commit  fornication.  So  thou  also 
hast  those  who  hold  the  doctrine 
of  Nicolaitanes   in   like   manner. 

1^  Repent  therefore :  but  if  not,  I 
come  to  thee  quickly,  and  I  will 
make  war  with  them  with  the 
sword  of  my  mouth. 

17  He  that  has  an  ear,  let  him  hear 
what  the  Spirit  says  to  the  assem- 
blies. To  him  that  overcomes, 
to  him  will  I  give  of  the  hidden 
manna  ;  and  I  will  give  to  him  a 
white  stone,  and  on  the  stone  a 
new  name  written,  which  no  one 
knows  but  he  that  receives  [it]. 

18  And  to  the  angel  of  the  assem- 
bly in  Thyatira  write  :  These 
things  says  the  Son  of  God,  he  that 
has  his  eyes  as  a  flame  of  fire, 
and  his  feet  [are]  like  fine  brass. 

10  I  know  thy  works,  and  love,  and 
service,  and  faith,  and  thine  en- 

*  ov  JU.J},  a  strong  negative. 

"f  Some  read  '  thy  wife,'  ttji'  yvvaiKo.  <tov. 
If  it  be  '  thy  wife,'  it  alludes  doubtles-^ 
to  Jezebel's  connection  with  responsible 
Abab.  And  that  is  the  meaning:  I  believe 
of  '  angel ;'  the  symbolical  representative 


durance,  and  thy  last  works  [to 

20  be]  more  than  the  first.  But  I 
have  against  thee  that  thou  per- 
mittest  the  woman^  Jezebel,  she 
who  calls  herseK  prophetess,  and 
she  teaches  and  leads  astray  my 
servants    to    commit   fornication 

21  and  eat  of  idol  sacrifices.  And  I 
gave  her  time  that  she  should  re- 
pent, and  she  will  not  repent  of 

22  her  fornication.  Behold,  I  cast 
her  into  a  bed,  and  those  that 
commit  adultery  with  her  into 
great  tribulation,  unless  they  re- 

23  pent  of  her  works,  and  her  child- 
ren will  I  kill  with  death  ;  and  all 
the  assemblies  shall  know  that  I 
am  he  that  searches  [the]  reins 
and  [the]  hearts  ;  and  I  will  give 
to  you  each  according   to   your 

2^  works.  But  to  you  I  say,  the  rest 
who  [are]  in  Thyatira,  as  many  as 
have  not  this  doctrine,  who''  have 
not  known  the  depths  of  Satan, 
as  they  say,  I  do  not  cast  upon 

25  you  any  other  burden  ;  but  what 
ye  have,  hold  fast  till  I  shall  come. 

26  And  he  that  overcomes,  and  he 
that  keeps  unto  the  end  my  works, 
to  him  will  I  give  authority  over 

27  the  nations,  and  he  shall  shep- 
herd them  with  an  iron  rod ;  as 
vessels  of  pottery  are  they  broken 
in  pieces,  as  I  also  have  received 

28  from  my  Father ;  and  I  will  give 
to  him  the  morning  star. 

29  He  that  has  an  ear,  let  him  hear 
what  the  Spirit  says  to  the  as- 
semblies. 

III.      And  to  the  angel  of  the  as- 

of  the  assembly  seen  in  those  responsible 
in  it,  which  indeed  all  really  are.    Hence 
'thee,'  and  'of  you,'  'to  you  each,' and 
'  the  rest.' 
•f  o'lTives,  ' such  as.' 


EEVELATION  TIT. 


sembly  in  Sardis  write  :  These 
thiiivs  saith  he  that  has  the  seven 
Sijirits  of  God  and  the  seven  stars. 
I  know  thy  works,  that  thou  hast 
a  name  that  thou  livest,  and  art 

2  dead.  Be''  watchful,  and  streng- 
then the  things  that  remain,  which 
are>'  about  to  die,  for  I  have  not 
found  thy  works  complete  before 

3  my  God.  Remember  therefore 
how  thou  hast  received,  and  heard, 
and  keep  [it]  and  repent.  If 
therefore  thou  shalt  not  watch,  I 
will  come  upon  thee  as  a  thief, 
and  thou  shalt  not  know  at  what 

4  hour  I  shall  come  upon  thee.  But 
thou  hast  a  few  names  in  rSardis 
which  have  not  defiled  their  gar- 
ments, and  they  shall  walk  with 
me  in    white,   because  they  are 

5  worthy.  He  that  overcomes,  he 
shall  be  clothed  in  white  garments; 
and  I  will  not  blot  his  name  out 
of  the  book  of  Life,  and  will  con- 
fess his  name  before  my  Father 
and  before  his  angels. 

^  He  that  has  an  ear,  let  him 
hear  what  the  Spirit  says  to  the 
assemblies. 

7  And  to  the  angel  of  the  assem- 
bly in  Philadelphia  write :  These 
things  saith  the  holy,  the  true  ; 
he  that  has  the  key  of  David,  who 
opens  and  no  one  shall  shut,  and 

8  shuts  and  no  one  shall  open.^  I 
know  thy  works.  Behold,  I  have* 
set  before  thee  an  opened  door, 
which  no  one  can  shut,  because 
thou  hast  a  little  power,  and  hast 


*  yiVov,  *  become  so.  * 

y  eftekKov,  the  imperfect  I  translate 
'are,'  bec;iuse  'were"  su[)poses  they  are 
no  longer,  which  is  contrary  to  I  he  passage. 
Perhaps  '  have  been'  may  be  used.  It 
refers  to  what  they  were  found  when  he 
strengthened  them.      The  point  of   de- 


kept  my  word,  and  hast  not  denied 

^  my  name.  Behold,  I  make  them 
of  the  synagogue  of  Satan  who 
say  that  they  are  Jews,  and  are 
not,  but  lie ;  behold,  I  will  cause 
that  they  shall  come  and  shall  do 
homage  before  thy  feet,  and  shall 

'^^  know  that  I  have  loved  thee.  Be- 
cause thou  hast  kept  the  word  of 
my  patience,  I  also  will  keep  thee 
out  of  the  hour  of  trial  which  is 
about  to  come  upon  the  whole 
habitable  world  to  try  them  that 

^^  d\vell  upon  the  earth.  I  come 
quickly  :  hold  fast  what  thou  hast, 
that  no  one  take  thy  crown. 

^2  He  that  overcomes,  him  will  I 
make  a  pillar  in  the  temple  of  my 
God,  and  he  shall  go  no  more  at 
all  out ;  and  I  will  write  upon  him 
the  name  of  my  God,  and  the 
name  of  the  city  of  my  God,  the 
new  Jerusalem,  which  comes  down 
out  of  heaven  from  my  God,  and 
my  new  name. 

^3  He  that  has  an  ear,  let  him  hear 
what  the  Spirit  says  to  the  as- 
semblies. 

1*  And  to  the  angel  of  the  assem- 
bly in  Laodicea  write  :  These  things 
says  the  Amen,  the  faithful  and 
true  witness,  the  beginning  of  the 
creation  of  God. 

15  I  know  thy  works,  that  thou  art 
neither  cold  nor    hot  ;   I  would 

ifJ  thou  wert  cold  or  hot.  Thus  be- 
cause thou  art  lukewarm,  and 
neither  cold  nor  hot,  I  am  about 
to  spue  thee  out  of  my  mouth. 

parture  of  thought  is  not  the  writer's 
when  writing  but  the  strengthener  when 
strengtheriing. 

'  Or  '  open.s'  with  A,  C.  Porph.  (Tisch.), 
Vul.  has  ail  in  the  present  ;  m  ainJ^ei. 

»  Literally  'give,'  or  'have  given,'  a 
Hebraism. 


EEVELATION  III,  IV. 


17  Because  thou  sayest,  I  am  rich, 
and  am  grown  rich,  and  have  need 
of  nothing,  and  knowest  not  that 
thou  art  the  wretched  and  the 
miserable,  and  poor,    and  blind, 

18  and  naked  ;  I  counsel  thee  to  buy 
of  me  gold  purified  by  fire,  that 
thou  mayest  be  rich ;  and  white 
garments,  that  thou  mayest  be 
clothed,  and  that  the  shame  of 
thy  nakedness  may  not  be  made 
manifest ;  ^'  and  eye-salve  to  anoint 
thine  eyes,  that  thou  mayest  see. 

18  I  rebuke  and  discipline  as  many  as 
I  love ;  be  zealous  therefore  and 

20  repent.  Behold,  I  stand '^  at  the 
door  and  knock ;  if  any  one  hear 
my  voice  and  open  the  door,  I 
will''  come  in  unto  him  and  sup 

21  with  him,  and  he  with  me.  He 
that  overcomes,  to  him  will  I  give 
to  sit  with  me  in  my  throne ;  as 
I  also  have  overcome,  and  have 
sat  down  with  my  Father  in  his 
throne. 

22  He  that  has  an  ear,  let  him  hear 
what  the  Spirit  says  to  the  as- 
semblies. 

IV.  After  these  things  I  saw,  and 
behold,  a  door  opened  in  heaven, 
and  the  first  voice  which  I  heard 
as  of  a  trumpet  speaking  with  me, 


*>  All  these  are  aorists,  that  is.  have  the 
force,  not  of  that  'thou  mayst  become,' 
but  as  an  accomplished  fact,  '  inayst  have 
become,'  '  have  got  into  that  state.'  So 
often  ;  but  the  English  hardly  gives  this 
shade  of  meaning,  save  that  'be 'sup- 
poses it  existing. 

<=  ecTTT^Ka  :  I  have  placed  myself  there 
and  am  sUiuding.  Kpovia,  simply  I  am 
knocking. 

d  Some  add  'both.' 

e  I  use  '  round,'  KVKkoOev,  for  what  is 
connected  with  anythmg  (I  do  not  say 
united  to)  as  a  centre,  as  the  tire  of  a 
wheel  ;  'around'  kvkXoj,  for  what  is  stand- 
ing as  a  circle,  outside,  around  anything. 
'  Round'  is  more  generally  used,  and  so 


saying.  Come  up  here,  and  I  will 
shew  thee  the  things  which  must 

2  take  place  after  these  things.  Im- 
mediately I  became  in  [the]  Spirit ; 
and  behold,  a  throne  stood  in  the 
heaven,  and  upon  the  throne  one 

3  sitting,  and  he  [that  was]  sitting 
like  in  appearance  to  a  jasper  and 
a  sardius,  and  a  rainbow  round 
the  throne  like  in  appearance  to 

*  an  emerald.  And  round^  the 
throne  four  and  twenty  thrones, 
and  on  the  thrones  ^  four  and 
twenty  elders  sitting,  clothed  with 
white   garments  ;    and    on    their 

5  heads  golden  crowns.  And  out  of 
the  throne  go  forth  lightnings, 
and  voices,  and  thunders  ;  and 
seven  lamps  of  fire,^  burning  be- 
fore  the   throne,   which    are   the 

6  seven  Spirits  of  God  ;  and  before 
the  throne,  as  a  glass  sea,  like 
crystal.  And  in  the  midst  of  the 
throne,  and  around  *>  the  throne, 
four  living  creatures,  full  of  eyes, 

7  before  and  behind ;  and  the  first 
living  creature  Hke  a  lion,  and  the 
second  living  creature  like  a  calf, 
and  the  third  living  creature  hav- 
ing the  face  as'  of  a  man,  and  the 
fourth  living  creature  like  a  flying 

8  eagle.    And  the  four  living  crea- 


for  both ;  but '  around'  is  used  for  detached 
objects  encircling. 

'  The  reading  is  somewhat  uncertain 
here.  Gries.  with  A,  coutiimed  by  Porph. 
has  as  in  text.  Alf.  and  Tisch.  add  tovs, 
'  the  four  aud  twenty  elders  :'  but  then  it 
may  be  read  '  on  the  four  and  twenty 
thrones  elders  sitting,'  or  '  on  the  thrones 
four  and  twenty  elders.'  s  has  only 
'four  and  twenty  thrones  and  elders 
sitting,'  very  likely  by  homoeoteleuton. 

s  Aa/m.7ra6es  :  not  the  lamp  as  a  u  ensil, 
\vxvCa,  but  what  furnished  the  light 
itself.^ 

i  I  insert  'as  '  as  the  most  likely  to  be 
the  original  reading.  T.  E.  has  '  as  a  man.' 


EEVELATION  lY,  V. 


tures,  each  of  them  having  for 
itself  respectively  six  wings ;  round 
»and  within  they  are  full  of  eyes  ; 
and  they  cease''  not  day  and  night 
saying,  Holy,  holy,  holy,  Lord 
God  Almighty,  who  was,i  and  who 
8  is,  and  who  is  to  come.  And  when 
the  living  creatures  shall  give  glory 
and  honour  and  thanksgiving  to 
him  that  sits  upon  the  throne,  who 

i<>  lives  to  the  ages  of  ages,  the  four 
and  twenty  ehiers  shaU  fall  before 
him  that  sits  upon  the  throne,  and 
do  homage  to  him  that  lives  to 
the  ages  of  ages  ;  and  shall  cast 
their  crowns   before   the   throne, 

"  saying.  Thou  art  worthy,  0  our 
Lord  and  our  God,  to  receive 
glory  and  honour  and  power  :  for 
thou  hast  created  all  things,  and 
for  thy  will  they  were,  and  they 
have  been  created. 

V.  And  I  saw  on  the  right  hand 
of  him  that  sat  upon  the  throne  a 
book,  written  within  and  on  the 
back,    sealed    with    seven    seals. 

2  And  I  saw  a  strong  angel  pro- 
claiming with  a  loud  voice,  Who 
is  worthy  to  open  the  book,  and 

3  to  break  its  seals  ?  And  no  one 
was  able  in  the  heaven,  or  upon 
the  earth,  or  underneath  the  earth, 
to  open  the  book,  or  to  regard  it. 

*  And  I  wept  much  because  no  one 

«  I  judge  that  Ezekiel  x.  12  shews  that 
KVK\60eu  belongs  to  the  eyes. 

^  I  prefer  'cease  not'  to  '  have  no  rest,' 
because  in  Eughsh  '  having  no  rest ' 
means  constant  fiitigue.  ai/an-avcrt?  does 
mean  lefreshment  after  f.itigue;  but  it 
secondly  menus  internussion  of  action. 

I  On  the  throne  '  was '  comes  first.  It 
is  in  time. 

«n  Or  'that  sits."  It  is  the  present,  but 
may  follow  the  time  of  the  passage;  a 
title,  'the  sit;er  on  the  tlirone.' 

n  'Havmg'  agrees  strictly  only  with 
elders. 


had  been  found  worthy  to  open  the 
5  book,  nor  to  regard  it.  And  one 
of  the  elders  says  to  me.  Do  not 
weep.  Behold,  the  lion  which  [is] 
of  the  tribe  of  Juda,  the  root  of 
David,  has  overcome  [so  as]  to 
open  the  book,  and  its  seven  seals. 
^  And  I  saw  in  the  midst  of  the 
throne  and  of  the  four  living 
creatures,  and  in  the  midst  of 
the  elders,  a  Lamb  standing,  as 
slain,  having  seven  horns  and 
seven  eyes,  which  are  the  seven 
Spirits  of  God  which  are  sent  into 
'  all  the  earth  :  and  it  came  and 
took  [it]  out  of  the  right  hand  of 
him  that  sat™  upon  the  throne. 

8  And  when  it  took  the  book,  the 
four  living  creatures  and  the  four 
and  twenty  elders  fell  before  the 
Lamb,  having"  each  a  harp  and 
golden  bowls  full  of  incenses, 
which    are    the    prayers    of    the 

9  saints.  And  they  sing  a  new  song, 
saying,  Thou  art  worthy  to  take 
the  book,  and  to  open  its  seals  ; 
because  thou  hast  been  slain,  and 
hast  redeemed"  to  God,  by  thy 
blood,    out    of  every  tribe,   and 

10  tongue,  and  people,  and  nation, 
and  made  them  to  our  God  kings  p 
and  priests  ;  and  they  shall  reig^n 

11  over  the  earth.  And  I  saw,  and 
I  heard  [the]  voice  of  many  angels 


°  Many  insert '  us'  here.  I  have  ventured 
to  leave  it  out  with  L.achmann,  Tis- 
chendorf,  CGriesbach  acC' uniting  it  a  ques- 
tionable reading),  Mills  (Frol.  iii.),  AHord, 
DUsterdick  and  De  Wette  ;  Cod  Sin.  has 
it  The  internal  evidence  is,  I  judge, 
against  it.  Band  Porph.  (Mon.  In.  Tisch.) 
have  it ;  C  fail?  us  :  Vul.  and  Prim,  both 
have  it.  A  omits  it  My  own  judgment 
is  that  it  is  better  left  out.  I  add  that  k  is 
very  incorrect  in  the  Apocalj'pse. 

p  Many  read  'a  kingdom,'  but  it  is 
indeed,  a  title  or  name. 


EEYELATION  V,  VL 


around  i  the  tlirone  and  the  living 
creatures  and  the  elders ;  and 
their  number  was  ten  thousands 
of  ten  thousands  and  thousands 

12  of  thousands  ;  saying  with  a  loud 
voice,  Worthy  is  the  Lamb  that 
has  been  slain  to  receive  power, 
and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory, 

13  and  blessing.  And  every  creature 
which  is  in  the  heaven  and  upon 
the  earth  and  under  the  earth 
and  [those  that]  are  upon  the 
sea,  and  all  things  in  them,  heard 
I  saying.  To  him  that  sits  upon 
the  throne,  and  to  the  Lamb, 
blessing,  and  honour,  and  glory, 
and  might,  to  the  ages  of  ages. 

1*  And  the  four  living  creatures 
said,  Amen ;  and  the  elders  fell 
down  and  did  homage. 

VI.  And  I  saw  when  the  Lamb 
opened  one  of  the  seven  seals,  and 
I  heard  one  of  the  four  living 
creatures  saying,  as  a  voice  of 

2  thunder.  Come  [and  see].''  And 
I  saw  :  and  behold,  a  white  horse, 
and  he  that  sat  upon  it  having  a 
bow  ;  and  a  crown  was  ^  given  to 
him,  and  he  went  forth  conquer- 
ing and  that  he  might  conquer, 

2  And  when  it  opened  the  second 
seal,  I  heard  the  second  living 
creature  saying.  Come  [and  see].'' 

*  And  another  red  horse  went  forth  ; 
and  to  him  that  sat  upon  it,  to 
him  it  was  given  to  take  peace 


1  kvkKco, 

"■  The  words  here  and  verses  3, 5,  7, '  and 
see'  are  very  doubtful:  s  h;is  Kal  i5e,  with 
B,  (fee.  :  so  I  leave  it  ua,  with  Griesbach. 
Comp.  epxov.  koL  elSov.  Erusni  (Isted.) 
/SXeVe  (from  Latin.)  One  can  undersUind 
how  iSe  Kal  ei8ov  Kal  iSov,  seemed  too 
much,  s  aiad  B  generally  go  together. 
A,  C,  omit  it,  with  Porph.  (Tisch.  Mon. 
In.),  reading  epxov.  icai  elSov.      But  the 


from  the  earth,  and  that  they 
should  slay  one  another;  and 
there  was  given  to  him  a  great 
sword. 

5  And  when  it  opened  the  third 
seal,  I  heard  the  third  living  crea- 
ture saying.  Come  [and  see]  ."•  And 
I  saw  :  and  behold,  a  black  horse, 
and  he  that  sat  upon  it  having  a 

6  balance  in  his  hand.  And  I  heard  as 
a  voice  in  the  midst  of  the  four 
living  creatures,  saying,  A  choe- 
nix  of  wheat  for  a  denarius,  and 
three  chcenixes  of  barley  for  a 
denarius :  and  do  not  injure  the 
oil  and  the  wine. 

'^  And  when  it  opened  the  fourth 
seal,  I  heard  [the  voice  of]'  the 
fourth    living     creature     saying, 

8  Come  [and  see] .'  And  I  saw  :  and 
behold,  a  pale  horse,  and  he  that 
sat  upon  it,  his  name  [was]  Death, 
and  hades  followed  with  him  ;  and 
authority  was  given  to  him  over 
the  fourth  of  the  earth  to  slay 
with  sword,  and  with  hunger,  and 
with  death,  and  by  the  beasts  of 
the  earth. 

^  And  when  it  opened  the  fifth 
seal,  I  saw  underneath  the  altar 
the  souls  of  them  that  had  been 
slain  for  the  word  of  God,  and  for 
the  testimony  which  they  held ; 
10  and  they  cried  with  a  loud  voice, 
saying.  How  long,  O  sovereign 
ruler,  holy  and  true,  dost  thou  not 
judge  and   avenge   our  blood  on 


changes  't5e,  /SAeVe,  look  like  an  addition. 

s  Or  'h;id  been  given  to  hira  ;'  that  is,  it 
is  not  expressive  of  a  particular  time  He 
had  one  wliic  i  was  given  him.  But  it  is 
the  Same  tense  as  *  went  forth.'  So  in 
verse  4. 

'  These  words  are  doubtful,  s,  A,  have 
it.  B,  and  Poiph.  omit  it;  C  too,  but  is 
incorrect,  to  Tiraprou  ^<oov  A.e'YOi'TOs. 


REVELATION  VI,  VII. 


them  that  dwell  upon  the  earth  ? 

11  And  there  was  given  to  them  a 
whit3  robe;  and  it  was  saiJ  to 
tham  that  thay  should  rest  yet  for 
a  time,  until  both  th^dr  fellow 
bondsmen  and  their  brethren,  who 
wltj  about  to  be  killed  as  they, 
should  be  fulfilled. 

12  And  I  saw  when  it  opened  the 
sixth  seal,  and  there  was  a  great 
earthquake  ;  and  the  sun  became 
black  as  hair  sackcloth,  and  the 

13  whole  moon  became  as  blood,  and 
thj  stars  of  heaven  fell  upon  the 
earth,  as  a  fig  tree,  shaken  by  a 
great  wind,  casts*  its  unseason- 

1*  able  figs.  And  the  heaven  was 
removed  as  a  book  rolled  up,  and 
every  mountain  and  island  were 

15  removed  out  of  their  places.  And 
the  kings  of  the  earth,  and  the 
great,  and  the  chiliarchs,  and  the 
rich,  and  the  strong,  and  every 
bondsman,  and^  freeman,  hid 
themselves  in  the  caves   and  in 

16  the  rocks  of  the  mountains  ;  and 
they  say  to  the  mountains  and  to 
the  rocks,  Fall  on  us,  and  have  us 
hiddenv  from  [the]  face  of  him  that 
sits   upon  the  throne,  and   from 

17  the  wrath  of  the  Lamb  ;  because 
the  great  day  of  his  wrath  is  couie, 
and  who  is  able  to  stand  ? 

VII.  And  after  this  I  saw  four 
angels  standing  upon  the  four 
corners  of  the  earth,  holding  fast 
the  four  winds  of  the  earth,  that 
no  wind  might  blow  upon  the 
earth,  nor  upon  the  sea,  nor  upon 

2  any  tree.   And  I  saw  another  angel 


ascending  from  [the]  sun-rising, 
having  [the]  seal  of  [the]  living 
God ;  and  he  cried  with  a  loud 
voice  to  the  four  angels  to  whom 
it   had   been    given  to   hurt    the 

•*  earth  and  the  sea,  saying,  Hurt 
not  the  earth,  nor  the  sea,  nor  the 
trees,  until  we  shaU  have  sealed 
the   bondsmen  of   our  God  upon 

*  their  foreheads.  And  I  heard  the 
number  of  the  sealed,  a  hundred 
[and]  forty-four  thousand,  sealed 
out  of  every  tribe  of  [the]  sons  of 

5  Israel ;  out  of  [the^  tribe  of  Juda, 
twelve  thousand  sealed  ;  out  of 
[the]  tribe  of  Reuben,  twelve 
thousand  ;   out  of  [the]  tribe  of 

6  Gad,  twelve  thousand  ;  out  of 
[the]  tribe  of  Aser,  twelve  thou- 
sanii ;  out  of  [the]  tribe  of  Nep- 
thalim,  twelve  thousand  ;  out  of 
[the]  tribe  of  Manasseh,   twelve 

7  thousand  ;  out  of  [the]  tribe  of 
Simeon,  twelve  thousand  ;  cut  of 
[the]  tribe  of  Levi,  twelve  thou- 
sand ;  out  of  [the]  tribe  of  Issa- 

8  char,  twelve  thousand  ;  out  of 
[the]  tribe  of  Zabulon,  twelve 
thousand  ;  out  of  [the]  tribe  of 
Joseph,  twelve  thousand  ;  out  of 
[the]  tribe  of  Benjamin,  twelve 
thousand  sealed. 

0  After  these  things  I  saw,  and  lo, 
a  great  crowd,  which  no  one  could 
number,  out  of  every  nation  and 
tribes  and  peoples  and  tongues, 
standing  before  the  throne  and 
before  the  Lamb,  clothed  with 
white  robes,  and  palm   branches 

">  in  their  hands.   Ajid  they  cry  with 


"  Some  read  'c;vsthig,'  for  'casts.'  k  has        *  I  say  '  have  us  hidden,'  as  mo -e  the 
pdWovra.  force  of  the  adrist.      In  7re'<r€Te,  '  lall  on 

»  I'lirpli  has  Tra?;   s  omits,  by  error  I  |  us,'  it  is  not  possible  to  give  the  aorist  in 
sxiinKi.^e.  TTois  and  ekevOepog.     A,  B,  C  Syr.    English. 
oiuii  naq.  I 


REVELATION  VII,  VIII. 


a  loud  voice,  saying,  Salvation  to 
our  God  who  sits  upon  the  throne, 

11  and  to  the  Lamb.  And  all  the 
angels  stood  around  the  throne 
and  the  elders  and  the  four  living 
creatures,  and  fell  before  the 
throne  upon  their  faces  and  wor- 

12  shipped  ^  God,  saying,  Amen  : 
Blessing,  and  glory,  and  wisdom, 
and  thanksgiving,  and  honour, 
and  power,  and  strength,  to  our 
God,  to  the  ages  of  ages.  Amen. 

18  And  one  of  the  elders  answered, 
saying  to  me.  These  who  are 
clothed  with  white  robes,  who  are 

1*  they,  and  whence  came  they  ?  And 
I  said  to  him.  My  lord,  thou 
knowest.  And  he  said  to  me, 
These  are  they  who  come  out  of 
the  great  tribulation,  and  have 
washed  their  robes,  and  have  made 
them  white   in  the   blood   of  the 

15  Lamb.  Therefore  are  they  before 
the  throne  of  God,  and  serve  him 
day  and  night  in  his  temple,  and 
-he  that  sits  upon  the  throne  shall 
spread  his  tabernacle  over  them. 

18  They  shall  not  hunger  any  more, 
neither  shall  they  thirst  any  more, 
nor  shall  the   sun  at  all  fall  on 

IT'  them,  nor  any  burning  heat ;  be- 
cause the  Lamb  which  is  in  the 
midst  of  the  throne  shall  shepherd 
them,  and  shall  lead  them  to 
fountains  of  waters  of  life,  and 
God  shall  wipe  away  every  tear 
from  their  eyes, 

Viii.  And  when  it  opened  the 
seventh  seal,  there  was»  silence  in 
the  heaven  about  haK   an  hour. 

»  Translated,  elsewhere,  'did  homage.' 

*  iyevero,  it  took  place  then. 

*•  There  is  no  preposition  m  Greek  ;  the 
sense  is  '  associated  with  and  giving  its 
efficacy  to,'  according  to  verse  3. 

•=  Or  '  to,'  eis. 


2  And  I  saw  the  seven  angels  who 
stand  before  God,  and  seven 
trumpets  were    given    to    them. 

•''  And  another  angel  came  and  stood 
at  the  altar,  having  a  golden  cen- 
ser ;  and  much  incense  was  given 
to  him,  that  he  might  give 
[efficacy]  to  the  prayers  of  all 
saints  at  the  golden  altar  which 

*  [was]  before  the  throne.  And  the 
smoke  of  the  incense  went  up 
with^  the  prayers  of  the  saints, 
out  of  the  hand  of  the  angel  before 

5  God.  And  the  angel  took  the 
censer,  and  filled  it  from  the  fire 
of  the  altar,  and  cast  [it]  on  =  the 
earth  :  and  there  were  voices, 
and  thunders  ^  and  lightnings,  and 
an  earthquake. 

8  And  the  seven  angels  who  had 
the  seven  trumpets  prepared  them- 
selves that  they  might  sound  with 
[their]  trumpets. 

7  And  the  first  sounded  [his] 
trumpet ;  and  there  was  hail  and 
fire,  mingled  with  blood,  and  they  ^ 
were  cast  upon^  the  earth :  and 
the  third  part  of  the  earth  was 
burnt  up,  and  the  third  part  of 
the  trees  was  burnt  up,  and  all 
green  grass  was  burnt  up. 

8  And  the  second  angel  sounded 
[his]  trumpet  ;  and  as  a  great 
mountain  burning  with  fixe  was 
cast  into^  the  sea,  and  the  third 

8  part  of  the  sea  became  blood ;  and 
the  third  part  of  the  creatures 
which  [were]  in  the  sea  which  had 
life  died ;  and  the  third  part  of  the 
ships  were  destroyed. 


^  The  order  of  these  words  varies.  Of 
thotse  not  cited  in  modem  critical  editions, 
Porph.  has  as  here ;  s  '  thundei's  and 
voices  and  lightnings.' 

e  Or,  '  it  was.' 

'   6tS. 

DD 


EEVELATION  VIII,  IX. 


^^  And  the  third  angel  sounded 
[his]  trumpet ;  and  there  fell  out 
of  the  heaven  a  great  star,  burn- 
ing as  a  torch,  and  it  fell  upon  ^ 
the  tliird  part  of  the  rivers,  and 
uponsr  the  fountains    of  waters. 

^1  And  the  name  of  the  star  is  called 
Wormwood ;  and  the  third  part 
of  the  waters  became  wormwood, 
and  many  of  the  men  died  of  the 
waters  because  they  were  made 
bitter. 

^2  And  the  fourth  angel  sounded 
[his]  trumpet ;  and  the  third  part 
of  the  sun  was  smitten,  and  the 
third  part  of  the  moon,  and  the 
third  part  of  the  stars ;  so  that 
the  third  part  of  them  should  be 
darkened,  and  that  the  day  should 
not  appear  [for]  the  third  part  of 
it,  and  the  night  the  same. 

13  And  I  saw,  and  I  heard  an  eagle 
flying  in  mid-heaven,  saying  with 
a  loud  voice,  Woe,  woe,  woe,  to 
them  that  dwell  upon  the  earth, 
for  the  remaining  voices  of  the 
trumpet  of  the  three  angels  who 
are  about  to  sound. 

IX.  And  the  fifth  angel  sounded 
[his]  trumpet ;  and  I  saw  a  star 
out  of  the  heaven  fallen  to  •>  the 
earth ;  and  there  was  given  to  it 
the  key  of  the  pit  of  the  abyss. 

2  And  it  opened  the  pit  of  the  abyss  ; 
and  there  went  up  smoke  out  of 
the  pit  as  [the]  smoke  of  a  great 
furnace  ;  and  the  sun  and  the  air 
were  darkened  with  the  smoke  of 

8  the  pit.  And  out  of  the  smoke 
came  forth  locusts  on  ^  the  earth, 
and  power  was  given  to  them  as 


oiTci/ej :  such  as  had  this  character. 
Many  good   authorities  read   '  shall 


the  scorpions  of  the  earth  have 

4  power ;  and  it  was  said  to  them, 
that  they  should  not  injure  the 
grass  of  the  earth,  nor  any  green 
thing,  nor  any  tree,  but  the  men 
who'  have  not  the  seal  of  God  on 

^  their  foreheads  :  and  it  was  given 
to  them  that  they  should  not  kill 
them,  but  that  they  should  be 
tormented  five  months  ;  and  their 
torment  [was]  as  [the]  torment  of 
a  scorpion  when  it  strikes  a  man. 

^  And  in  those  days  shall  men  seek 
death,  and  shall  in  no  way  find  it; 
and  shall  desire  to  die,  and  death 

7  flees''  from  them.  And  the  like- 
nesses of  the  locusts  [were]  like 
to  horses  prepared  for  war,  and 
upon  their  heads  as  crowns  like 
gold,  and  their  faces  as  faces  of 

s  men  ;  and  they  had  hair  as  women's 
hair,  and  their  teeth  were  as  of 

s  lions,  and  they  had  breastplates 
as  breastplates  of  iron,  and  the 
sound  of  their  wings  [was]  as  the 
sound  of  chariots  of  many  horses 

10  running  to  war ;  and  they  have 
tails  like  scorpions,  and  stings ;  and 
their  power'   [was]  in  their  tails 

11  to  hurt  men  five  months.  They 
have  a  king  over  them,  the  angel 
of  the  abyss  :  his  name  in  Hebrew 
Abaddon,  and  in  Greek  he  has 
[for]  name  Apollyon. 

12  The  first  woe  has  past.*"  Be- 
hold, there  come  yet  two  woes 
after  these  things. 

13  And  the  sixth  angel  sounded 
his  trumpet :  and  I  heard  a  voice 
from  the  four  horns  of  the  golden 

1*  altar  which  [is]  before  God,  say- 


flee.'   s  (^vyrj.     Porph.  (fyevyei. 

'  Power,  (tfova-i'a,)  authority,  title,   to 
do  it. 

«"  anriKOev,  perhaps  '  has  past  away.' 


EEVELATION  IX,  X. 


ing  to  the  sixth  angel  that  had  the 
trumpet,  Loose  the  four  angels 
which    are    bound    at   the    great 

15  river  Euphrates.  And  the  four 
angels  were  loosed  who  [were]  pre- 
pared for  the  hour  and  day  and 
month  and  year,  that  they  might 

16  slay  the  third  part  of  men ;  and 
the  number  of  the  hosts  of  horse 
[was]  twice  ten  thousand  times 
ten  thousand.     I  heard  their  num- 

17  ber.  And  thus  I  saw  the  horses 
in  the  vision,  and  those  that  sat 
upon  them,  having  breastplates  of 
fire  and  jacinth  and  brimstone ; 
and  the  heads  of  the  horses  [were] 
as  heads  of  Kons,  and  out  of  their 
mouths  goes  out  fire  and  smoke 

18  and  brimstone.  By  these  three 
plagues  were  the  third  part  of  men  ■> 
killed,  by  the  fire  and  the  smoke 
and  the  brimstone  which  goes  out 

18  of  their  mouths.  For  the  power « 
of  the  horses  is  in  their  mouth 
and  in  their  tails  :  for  their  tails 
[are]  like  serpents,  having  heads, 

20  and  with  them  they  injure.  And 
the  rest  of  men  who  were  not 
killed  with  these  plagues  repented 
not  of  the  works  of  their  hands, 
that  they  should  not  worship  de- 
mons, and  the  golden  and  silver 
and  brazen  and  stone  and  wooden 
idols,  which  can  neither  see  nor 

21  hear  nor  walk.  And  they  repented 
not  of  their  murders,  nor  of  their 
witchcrafts,  nor  of  their  fornica- 
tion, nor  of  their  thefts. 

X.  And  I  saw  another  strong  angel 
coming  down  out  of  the  heaven, 


n  Or  *  of  the  men.' 

p  Literally  'spake.' 

q  Or  'when  he  shall  sound.'  I  have 
translated  literally ;  but  the  sense  I  be- 
lieve to  be  '  when  he  shall  sound,  as  he  is 


clothed  with  a  cloud,  and  the  rain- 
bow upon  his  head,  and  his  coun- 
tenance as  the  sun,  and  his  feet 

2  as  i^illars  of  fire,  and  having  in 
his  hand  a  little  opened  book. 
And  he  set  his  right  foot  on  the 
sea,  and  the  left  upon  the  earth, 

3  and  cried  with  a  loud  voice  as  a 
lion  roars.  And  when  he  cried, 
the  seven  thunders  uttered  p  their 

4  own  voices.  And  when  the  seven 
thunders  spoke,  I  was  about  to 
write  :  and  I  heard  a  voice  out  of 
the  heaven  saying,  Seal  what  the 
seven  thunders  have  spoken,  and 

5  write  them  not.  And  the  angel 
whom  I  saw  stand  on  th»  sea  and 
on  the  earth  lifted  up   his  right 

6  hand  to  the  heaven,  and  swore 
by  him  that  lives  to  the  ages  of 
ages,  who  created  the  heaven  and 
the  things  that  are  in  it,  and  the 
earth  and  the  things  that  are  in 
it,  and  the  sea  and  the  things  that 
are  in  it,  that  there  should  be  no 

7  longer  delay ;  but  in  the  days  of 
the  voice  of  the  seventh  angel, 
when  he  is  about  ^i  to  sound  the 
trumpet,  the  mystery  of  God  also 
shall  be  completed,""  as  he  has 
made  known  the  glad  tidings  to 
his  own  bondsmen  the  prophets. 

s  And  the  voice  which  I  heard 
from  the  heaven  [was]  again  speak- 
ing with  me,  and  saying,  Go,  take 
the  little  book  which  is  opened 
in  the  hand  of  the  angel  who  is 
standing  on  the  sea  and  on  the 

9  earth.  And  I  went  to  the  angel, 
saying  to  him  to  give  me  the  little 

about  to  do.' 

'  Aorist,  ereXeaOr],  'will  have  been.' 
But  the  Greek  reader  may  remark  that  in 
the  Apocah'pse  the  aorist  is  almost  every- 
where used  vvhere  other  tenses  might  be 
put.    So  evident  Hebraisms  are  incessant. 

D  D  * 


EEVELATION  X,  XI. 


book.  And  he  says  to  me,  Take 
and  eat  it  up  :  and  it  shall  make 
thy  belly  bitter,  but  in  thy  mouth 

10  it  shall  be  sweet  as  honey.  And 
I  took  the  little  book  out  of  the 
hand  of  the  angel,  and  ate  it  up  ; 
and  it  was  in  my  mouth  as  honey, 
sweet;  and  when  I  had  eaten  it 

11  my  belly  was  made  bitter.  And 
[he]  says  ^  to  me,  Thou  must  pro- 
phesy again  as  to  peoples  and 
nations  and  tongues  and  many 
kings. 

XI.  And  there  was  given  to  me  a 
reed  like  a  staff,'  saying,  Rise, 
and  measure  the  temple  of  God, 
and  the  altar,  and  them  that  wor- 

2  ship  in  it.  And  the  court  which 
[is]  without  the  temple  cast  out, 
and  measure  it  not ;  because  it 
has  been  given  [up]  to  the  na- 
tions, and  the  holy  city  shall 
they  tread  under  foot  forty-two 

3  months.  And  I  will  give  [power] 
to  my  two  witnesses,  and  they 
shall  prophesy  a  thousand  two 
hundred  [and]  sixty  days,  clothed 

*  in  sackcloth.  These  are  the  two 
olive  trees  and  the  two  lamps 
which  stand  before  the  Lord  of 

5  the  earth  ;  and  if  any  one  wills  to 
injure  them,  fire  goes  out  of  their 
mouth,  and  devours  their  enemies. 
And  if  any  one  wills  to  injure 
them,    thus   must  he  be    killed. 

6  These  have  power '^  to  shut  the 
heaven  that  no  rain  may  fall 
during  the  days  of  their  prophecy ; 
and  they  have-  power"  over  the 
waters  to  turn  them  into  blood, 


•  XeYovorti' is  pretty  much,  as  very  often 
in  Luke,  for  'it  was  said,'  Con  me  disait. 
'  Or  '  rod.' 
"  efovcrt'ai'. 
"  7)Tts,  '  being  such  as  is,"  not  simply  ij. 


and  to  smite  the  earth  as  often  as 

7  they  will  with  every  plague.  And 
when  they  shall  have  completed 
their  testimony,  the  beast  who 
comes  up  out  of  the  abyss  shall 
make  war  with  them,  and  shall 
conquer  them,  and  shall  kill  them  : 

8  and  their  body  [shall  be]  on  the 
street  of  the  great  city,  which' 
is  called  spiritually  Sodom  and 
Egypt,    where     also    their    Lord 

9  was  crucified.  And  [men]  of  the 
peoples  and  tribes  and  tongues 
and  nations  see  their  body  three 
days  and  a  half,  and  they  do  not 
suffer  their  bodies  to  be  put  into 

1*^  a  sepulchre.  And  they  that  dwell 
upon  the  earth  rejoice  over  them, 
and  are  full  of  delight,  and  shall 
send  gifts  one  to  another,  be- 
cause these,  the  two  prophets, 
tormented  them  that  dwell  upon 

11  the  earth.  And  after  the  three 
days  and  a  half  [the]  spirit"  of 
life  from  God  came  into  them,  and 
they  stood  upon  their  feet;  and 
great  fear  fell  upon  those  behold- 

1-  ing  them  :  and  I  heard  a  great 
voice  out  of  the  heaven  saying  to 
them.  Come  up  here.  And  they 
went  up  to  the  heaven  in  the 
cloud ;  and  their  enemies  beheld 

1=^  them.  And  in  that  hour  there 
was  a  great  earthquake,  and  the 
tenth  of  the  city  fell,  and  seven 
thousand  names  of  men  were  slain 
in  the  earthquake.  And  the  rem- 
nant were''  filled  with  fear,  and 
gave  glory  to  the  God  of  the 
heaven. 


"  Or  '  breath.' 

»  eyeVocTo :  it  then  took  place :  they 
became ;  but  in  English  this  has  too  much 
the  sense  of  continuance.  '  Were '  gives 
the  seuse. 


EEVELAIION  XI,  XII. 


^*  The  second  woe  has  past :  y  be- 
hold, the  third  woe  comes  quickly. 

^5  And  the  seventh  angel  sounded 
[his]  trumpet ;  and  there  were 
great  voices  in  the  heaven,  saying, 
The  kingdom  of  the  world  of  our 
Lord  and  of  his  Christ  is  come,^ 
and  he  shall  reign  to  the  ages  of 

1^  ages.  And  the  four  and  twenty 
elders,  who  sit'*  on  their  thrones 
before  God,  fell  upon  their  faces, 

^7  and  worshipped''  God,  saying.  We 
give  thee  thanks.  Lord  God  Al- 
mighty, [He]  who  is,  and  who  was,'= 
that  thou  hast  taken  thy  great 

18  power  and  hast  reigned.  And  the 
nations  have  been  full  of  wrath, 
and  thy  wrath  is  come,  and  the 
time  of  the  dead  to  be  judged,  and 
to  give  the  recompense  to  thy 
servants  the  prophets,  and  to  the 
saints,  and  to  those  who  fear  thy 
name,  small  and  great ;  and  to 
destroy 'i  those  that  destroy  "^  the 
earth. 

19  And  the  temple  of  God  in  the 
heaven «  was  opened,  and  the  ark 
of  his  covenant  was  seen  in  his 
temple  :  and  there  were  lightnings 
and  voices  and  thunders  and  an 
earthquake  and  great  hail. 

XII.  And  a  great  sign  was  seen  in 
the  heaven  ;  a  woman  clothed  with 
the  sun,  and  the  moon  under  her 
feet,  and  upon  her  head  a  crown 

2  of  twelve  stars  ;  and  being  with 


y  dirTJA.^6v.    See  chap.  ix.  12. 

»  eyeVcTO,  has  now  taken  place,  begun 
to  be. 

a  Or  '  who  sat,'  oi  KaOij/aei/oi.  It  is  cha- 
racteristic, without  reference  to  time, 
save  as  he  had  seen  them  (chap,  i v.  4) ;  the 
sitters  on  thrones.'  I  only  put  'sit,'  be- 
cause the  scene  is  present,  though  the 
actions  follow  one  another. 

•»  Or  '  did  homage  to.' 

=  Note  the  omission  of  o  epxoju.evo5  here, 
as  bearing  on  the  force  of  that  word. 


child  she  cried,  [being]  in  travail, 
and  in  pain  to  bring  forth. 

3  And  another  sign  was  seen  in  the 
heaven ;  and  behold,  a  great  red 
dragon,  having  seven  heads  and 
ten  horns,  and  on  his  heads  seven 

*  diadems ;  and  his  tail  draws  the 
third  part  of  the  stars  of  the 
heaven ;  and  he  cast  them  to  the 
earth.  And  the  dragon  stood  be- 
fore the  woman  who  was  about  to 
bring  forth,  in  order  that  when 
she   brought  forth  he  might  de- 

5  vour  her  child.  And  she  brought 
forth  a  male  son,  who  shall  shep- 
herd all  the  nations  with  an  iron 
rod  :  and  her  child  was  caught  up 

^  to  God  and  to  his  throne.  And 
the  woman  fled  into  the  wilder- 
ness, where  she  has  there  ^  a  place 
prepared  of  God,  that  they  should 
nourish  her  there  a  thousand  two 
hundred  [and]  sixty  days. 

7  And  there  wass  war  in  the  hea- 
ven :  Michael  and  his  angels  went 
to  war  with  the  dragon.  And  the 
dragon  fought,  •*  and  his  angels  j 

8  and  he  prevailed  not,  nor  was 
their  place  found  any  more  in  the 

9  heaven.  And  the  great  dragon 
was  cast  out,  the  ancient  serpent, 
who  is  called  Devil  and  the  Satan, 
who  deceives  the  whole  habitable 
world,  he  was  cast  out  into  the 
earth,  and  his  angels  were  cast 
out  with  him. 


d  'Corrupt.' 

e  Or  'and  the  temple  of  God  was  opened 
in  the  heaven.'  A,  C,  have  inserted  6 
before  kv  roi,  which  decides  it  to  be  as  in 
text,  but  s  and  Porph.  have  it  not,  with  B. 

<■  Hebraism. 

»  eyeVero,  it  took  place  then. 

•i  eTToAejiAT/cre,  same  word  (not  mood)  as 
'went  to  war,'  but  'made  war*  is  the 
attack.  Hence  I  have  said 'fought.'  They 
tried  to  hold  their  ground,  did  not  flee. 


REVELATION  XII,  XHI. 


^^  And  I  heard  a  great  voice  in  the 
heaven  saying,  Now  is  come '  the 
salvation  and  the  power  and  the  ; 
kingdom  of  our  God,  and  the 
authority  of  his  Christ ;  for  the 
accuser  of  our  brethren  has  been  i 
cast  out,  who  accused  them  be- 

^1  fore  our  God  day  and  night :  and 
they  have  overcome  him  by  reason  I 
of  the  blood  of  the  Lamb,  and  by 
reason  of  the  word  of  their  testi- 
mony, and  have  not  loved  their 

^2  life  even  unto  death.  Therefore 
be  full  of  delight,  ye  heavens,  and  : 
ye  that  dwell  in  them.  "Woe  to 
the  earth  and  to  the  sea,  because 
the  devU  has  come  down  to  you,  j 
having  great  rage,  knowing  he 
has  a  short  time. 

!•'  And  when  the  dragon  saw  that 
he  had  been  cast  out  into^  the 
earth,  he  persecuted  the  woman 

1*  which  bore  the  male  [child].  And  ' 
there  were  given  to  the  woman 
the'  two  wings  of  the  great  eagle, 
that  she  might  fly  into  the  desert 
into  her  place,  where  she  is  nou- 
rished there™  a  time,  and  times,  } 
and  half  a  time,  from  [the]  face  of  j 

15  the  serpent.  And  the  serpent  cast  i 
out  of  his  mouth  behind  the  woman  I 
water  as  a  river,  that  he  might  \ 
make  her  be  [as]  one  carried  away  , 

1^  by  a  river.  And  the  earth  helped 
the  woman,  and  the  earth  opened 
its  mouth,  and  swallowed  the  river  I 
which  the  dragon  cast  out  of  his 

17  mouth.  And  the  dragon  was  an-  \ 
gry  with  the  woman,  and  went  to 


>  e-yeVeTO,  has  taken  place,  is  set  up. 

^  Or  'unto,'  els. 

'  A,  C,  Porph.  have  '  the.'  n,  B,  and 
others,  have  not- 

™  Hebraism. 

»  K,  A,  C,  read  'he  stood'  (Alford  is 
wrong  as  to  h)  ;  B,  Porph.    '  I  stood.'    If 


make  war  with  the  remnant  of  her 
seed,  who  keep  the  command- 
ments of  God,  and  have  the  testi- 
mony of  Jesus. 
18  And  I "  stood  upon  the  sand  of 
the  sea  ;  (XIII.)  and  I  saw  a  beast 
rising  out  of  the  sea,  having  ten 
horns  and  seven  heads,  and  upon 
its  horns  ten  diadems,  and  upon 
its  heads   names  of    blasphemy. 

'-  And  the  beast  which  I  saw  was 
like  to  a  leopardess,  and  its  feet 
as  of  a  bear,  and  its  mouth  as  a 
lion's  mouth  ;  and  the  dragon  gave 
to  it  his  power,  and  his  throne, 

^  and  great  authority,  and  one  of 
his  heads  as  slain  to  death ;  and 
his  wound  of  death  had  been 
healed  :  and  the  whole  earth  won- 

*  dered  after  the  beast.  And  they 
did  homage"  to  the  dragon,  be- 
cause he  gave  the  authority  to  the 
beast;  and  they  did  homage"  to 
the  beast,  saying.  Who  [is]  like  to 
the  beast  ?  and  who  can  make  war 

5  with  it  ?  And  there  was  given  to 
it  a  mouth,  speaking  great  things 
and  blasphemies ;  and  there  was 
given  to  it  authority  to  pursue  its 

^  career?  forty-two  months.  And 
it  opened  its  mouth  for  blasphe- 
mies'! against  God,  to  blaspheme 
his  name  and  his  tabernacle,"^  and 
those  who  have  their  tabernacle 

7  in  the  heaven.  And  there  was 
given  to  it  to  make  war  with  the 
saints,  and  to  overcome*  them; 
and  there  was  given  to  it  autho- 
rity over  every  tribe,  and  people, 

we  read  e<rra0y\,  it  refers  to  the  dragon. 

0  Or  '  worshipped.' 

p  Or  '  to  work,'  or '  act,'  Troijjerai :  '  prac- 
tised and  prospered'  is  Siiid  in  Daniel. 

1  Some  read  '  blasphemy.' 

'  Or  '  his  dwelling,  and  those  who  dwell.' 
»  Aorist,  viewed  as  a  finished  act. 


EEYELATION  XIII,  XIV. 


8  and  tong-ue,  and  nation ;  and  all 
that  dwell  on  the  earth  shall  do  it 
homage,  [every  one]  whose  name 
had  not  been  written  from  [the] 
founding  of  [the]  world  in  the  book 

*  of  life  of  the  slain  Lamb.    If  any 

10  one  has  an  ear,  let  him  hear.  If 
any  one  leads  into  captivity,'  he 
goos  into  captivity.  If  any  one 
shall  kill  with  [the]  sword,  he  must 
with  [the]  sword  be  killed.'  Here 
is  the  endurance  and  the  faith  of 
the  saints. 

11  And  I  saw  another  beast  rising 
out  of  the  earth  ;  and  it  had  two 
horns  like  to  a  iamb,  and  spake 

12  as  a  dragon  ;  and  it  exercises  all 
the  authority  of  the  first  beast 
before  it,  and  causes  the  earth 
and  those  that  dwell  in  it  to  "  do 
homage  to  the  first  beast,  whose 

13  wound  of  death  ^  was  healed.  And 
it  works  great  signs,  that  it  should 
cause  even  fire  to  come  down  from 
heaven  to  the  earth  before  men. 

14  And  it  deceives  those  that  dwell 
upon  the  earth  by  reason  of  the 
signs  which  it  was  given  to  it  to 
work  before  the  beast,  saying  to 
those  that  dwell  upon  the  earth  to 
make  an  image  to  the  beast,  which 
has  the  wound  of  the  sword,  and 

15  lived.  And  it  was  given  to  it  to 
give  breath  to  the  image  of  the 
beast,  that  the  image  of  the  beast 
should  also  speak,  and  should 
cause  that  as  many  as  should  not 
do  homage  to  the  image   of  the 

16  beast  should  be  killed.  And  it 
causes  all,  the  small  and  the  great. 


t  The  reading  of  the  MSS  is  very  uncer- 
tain and  confused  here,  .s  and  others  read 
'if  any  one  goes  into  captivity,  if  any 
one  kills  with  [the]  sword,  he  must  be 
killed  with  [the]  sword.'  This  confirms 
T.  E.,  though  it  be  defective.     So  C,  save 


and  the  rich  and  the  poor,  and  the 
free  and  the  bondsmen,  that  they 
should  give  them  a  mark  upon 
their   right  hand,   or   upon   their 

17  forehead  ;  and  that  no  one  should 
be  able  to  buy  or  sell  save  he  that 
had  the  mark,  the  name  of  the 
beast,  or  the  number  of  its  name. 

18  Here  is  wisdom.  He  that  has 
understanding  let  him  count  the 
number  of  the  beast :  for  it  is  a 
man's  number ;  and  its  number 
[is]  six  hundred  [and]  sixty-six. 

XIV.  And  I  saw,  and  behold,  the 
Lamb  standing  upon  mount  Zion, 
and  with  him  a  hundred  [and] 
forty-four  thousand,  having  his 
name  and  the  name  of  his  Father 

2  written  upon  their  foreheads.  And 
I  heard  a  voice  out  of  the  heaven 
as  a  voice  of  many  waters,  and  as 
a  voice  of  great  thunder.  And  the 
voice  which  I  heard  [was]  as  of 
harp-singers     playing     on     their 

3  harps.  And  they  sing  a  new  song 
before  the  throne,  and  before  the 
four  living  creatures  and  the 
elders.  And  no  one  could  learn 
that  song  save  the  hundred  [and] 
forty -four  thousand  who  were  re- 

*  deemed  from  the  earth.  These 
are  they  who  have  not  been  defiled 
with  women,  for  they  are  virgins  : 
these  are  they  who  follow  the  Lamb 
wheresoever  it  goes.  These  have 
been  redeemed  from  men  [as] 
first-fruits  to  God  and  the  Lamb  : 

5  and  in  their  mouths  was  no  lie 
found  ;^  they  are  blameless. 

6  And  I  saw  another  angel   fly- 


that  it  has  '  shall  kill.'  Porph.  is  as  T.  E. 
All  confirm  the  common  reading. 

u  Literally  '  that  they  should.' 

T  Hebraism. 

"  Some  add  '  for.'  s,  A,  C,  Porph. 
omit  it. 


EEVELATION  XIV. 


ing  in  mid-heaven,  having  [the] 
everlasting  glad  tidings  to  an- 
nounce to  those  settled '^  on  the 
earth,  and  to  every  nation  and 
tribe    and     tongue    and    people, 

7  saying  with  a  loud  voice.  Fear 
God  and  give  him  glory,  for  the 
hour  of  his  judgment  has  come ; 
and  do  homage  to  him  vpho  has 
made  the  heaven  and  the  earth 
and  the  sea  and  fountains  of 
waters. 

8  And  another  second  angel  fol- 
lowed, saying,  Great  Babylon  has 
fallen,  has  fallen,  which  of  the 
wine  of  the  fury  of  her  fornica- 
tion has  made  all  nations  drink.  J' 

8  And  another  third  angel  fol- 
lowed them,  saying,  with  a  loud 
voice.  If  any  one  do  homage' 
to  the  beast  and  its  image,  and 
receive  a  mark  upon  his  forehead 

i<>  or  upon  his  hand,  he  also  shall 
drink  of  the  wine  of  the  fury  of 
God  prepared  unmixed  in  the  cup 
of  his  wrath,  and  he  shall  be  tor- 
mented in  fire  and  brimstone  be- 
fore the   holy  angels  and  before 

1^  the  Lamb.  And  the  smoke  of  their 
torment  goes  up  to  ages  of  ages, 
and  they  have  no  respite  day  and 
night  who  do  homage  to  the  beast 
and  to  its  image,  and  if  any  one 
receive    the  mark   of    its  name. 

12  Here    is    the   endurance  of    the 


saints,  who  keep  the  command- 
ments of  God  and  the  faith  of 
Jesus. 

13  And  I  heard  a  voice  out  of  the 
heaven,  saying.  Write,  Blessed 
the  dead  who  die  in  [the]  Lord 
from  henceforth.  Yea,  saith  the 
Spirit,  that  they  may  rest  from 
their  labours ;  for  their  works 
follow  with  them. 

1*  And  I  saw,  and  behold,  a  white 
cloud,  and  on  the  cloud  one  sit- 
ting like  [the]  Son  of  man,  having 
upon  his  head  a  golden  crown, 
and  in  his  hand  a  sharp  sickle. 

1-^  And  another  angel  came  out  of 

the  temple,   crying  with  a  loud 

voice  to  him  that  sat  on  the  cloud. 

Send  thy  sickle  and  reap ;  for  the 

hour  of  reaping  is  come,  for  the 

i      harvest  of   the   earth  is   dried. » 

1 1^  And  he  that  sat  on  the  cloud  put** 

his  sickle  on  the  earth,  and  the 

!      earth  was  reaped. 

17  And  another  angel  came  out  of 
the  temple  which  [is]  in  the  hea- 
ven, he  also  having  a  sharp  sickle. 

1^  And  another  angel  came  out  of 
the  altar,  having  power  over  fire, 
and  called  with  a  loud  cry  to  him 
that  had  the  sharp  sickle,  saying, 
Send  thy  sharp  sickle,  and  gather 
the  bunches  of  the  vine  of  the 
earth;  for  her  grapes  are  fully 

19  ripened.    And  the  angel  put  his 


*  KaOrifxevov;,  liot  KaroLicovvTaq.  The 
reading  is  doubtful :  s,  B,  omit  ak\ov ;  A, 
C,  Porph.  have  it ;  more  hkely  omitted  as 
being  the  first  heie  mentioned. 

y  I  follow  A,  C,  here,  with  Tisch.  and 
Alford.  Purph.,  IB,  have  neither  rj  nor 
Stl.  s,  as  usual  in  the  Apocalypse,  is  all 
confusion.  If  we  read  as  Porph.  and  B 
we  must  omit  '  which'  and  insert  '  she.' 

«  Or  'worship.' 

»  '  Dried.'  It  is  more  than  to  become 
ripe  (a6pvvu),  as  dfc/uia^a)  is  in  full  blow, 
full  harvest 


b  eftakev.  The  use  of  this  word  in  Mat- 
thew, Mark,  and  still  more  John,  shews  it 
is  not  needed  to  say  'cast '  or  '  threw.'  The 
only  question  is,  whether  when  used  for 
'put,'  as  'put  up  thy  sword  into  the 
sheath,'  it  is  not  always  putting  one  thing 
into  another,  as  in  the  examples  referred 
to  :  new  wine  into  old  bottles  ;  the  thirty 
pieces  of  silver  into  the  treasury  ;  the 
money  into  the  bag.  But  this  is  met  by 
John  XX.  25  and  Mark  vii.  33  ;  so  that  I 
suppose  the  sense  is  not  '  cast." 


EEVELATION  XV,  XVI. 


sickle  to  the  earth,  and  gathered 
the  Tine  of  the  earth,  and  cast 
[the  bunches]  into  the  great  wine- 

20  press  of  the  fury  of  God ;  and 
the  winepress  was  trodden  with- 
out the  city,  and  blood  went  out 
of  the  winepress  to  the  bits  of 
the  horses  for  a  thousand  six 
hundred  stadia. 

XV.  And  I  saw  another  sign  in  the 
heaven,  great  and  wonderful  : 
seven  angels  having  seven  plagues, 
the  last ;  for  in  them  the  fury  of 
God  is  completed.^: 

2  And  I  saw  as  a  glass  sea,  min- 
gled with  fire,  and  those  that  had 
gained  the  victory  over  the  beast, 
and  its  image,  and  the  number  of 
its  name,  standing  upon  the  glass 

3  sea,  having  harps  of  God.  And 
they  sing  the  song  of  Moses 
bondsman  of  God,  and  the  song 
of  the  Lamb,  saying,  Great  and 
wonderful  [are]  thy  works,  Lord 
God  Almighty ;  righteous  and 
true  [are]  thy  ways,  O  King  of 

4  nations.  Who  shaU  not  fear  [thee] , 
O  Lord,  and  glorify  thy  name  ? 
for  thou  only  [art]  holy  ;  ^  for  all 
nations  shall  come  and  do  homage 
before  thee;  for  thy  righteous- 
nesses e  have  been  made  manifest. 

5  And  after  these  things  I  saw, 
and  the  temple  of  the  tabernacle 

^  otrtos,  not  ay  to?.  It  is  used  for  mercy, 
grace,  and  of  Christ,  as  the  One  in  whom 
all  gracious  qualities  are  concentrated. 
(Ps.  Ixxxix.)  In  men  it  means  piety  and 
uprightness,  nan  is  so  translated  in  the 
Old  Testament,  aytos  is  icnp.  It  is  in 
general  the  sum  of  qualities  which  suit 
and  form  the  divine  character  in  man, 
as  opposed  to  the  human  will :  what  God 
gives  as  consistent  with  himself,  his  cha- 
racter, and  promise.  The  '  sure  mercies'  of 
David  is  expressed  by  this  word  in  the 
LXX.  God  alone  possesses  the  qualities 
which  entitle  him  to  worship,  as  a  pious 


of    witness    in  the    heaven  was 

6  opened ;  and  the  seven  angels  who 
had  the  seven  plagues  came  out 
[of  the  temple],^  clothed  in  pure 
bright  linen ,  and  girded  about  the 

7  breasts  with  golden  girdles.  And 
one  of  the  four  living  creatures 
gave  to  the  seven  angels  seven 
golden  bowls,  full  of  the  fury  of 
God,  who  Kves  to  the  ages  of  ages. 

s  And  the  temple  was  filled  with 
smoke  from  the  glory  of  God,  and 
from  his  power  :  and  no  one  could 
enter  into  the  temple  until  the 
seven  plagues  of  the  seven  angels 
were  completed. 

XVI.  And  I  heard  a  great  voice 
out  of  the  temple,  saying  to  the 
seven  angels,  Go,  and  pour  out 
the  seven  bowls  of  the  fury  of 
God  upon  the  earth. 

2  And  the  first  went,  and  poured 
out  his  bowl  on  the  earth;  and 
there  came  an  evil  and  grievous 
sore  upon  the  men  who  had  the 
mark  of  the  beast,  and  those  who 
worshipped  K  its  image. 

3  And  the  second  poured  out  his 
bowl  on  the  sea;  and  it  became 
blood,  as  of  a  dead  man;  and 
every  Kving  soul^  died  in  the  sea. 

^  And  the  third  poured  out  his 
bowl  on  the  rivers,  and  on  the 
fountains  of   waters;  and  they> 


man  would  understand  it.  It  is  however 
used  in  this  general  way  for  '  holy.' 

e  See  note  to  chap.  xix.  8. 

*■  s,  B,  Porph.,  omit  'of  the  temple.'  A, 
C,  have  it,  with  Vul.,  &c. 

s  Or  'did  homage  to.' 

^  I  suspect  '  every  soul  of  life'  to  be  the 
true  reading.  It  would  be  a  Hebraism. 
But  Cod.  Sin.  has  ^c3<ra.  The  sense  is  the 
same. 

i  The  strict  grammatical  constimction 
here  and  verse  3  is  'and  there  was,'  or 
•'came'  (eyivero,  'came  to  be  so')  blood. 
But  I  apprehend  '  it' and  'they' are  the 
sense,  in  spite  of  accuracy  of  grammar  : 


EEVELATION  XVI,  XVII. 


5  became  blood.  And  I  heard  the 
angel  of  the  waters  saying,  Thon 
art  righteous,  who  art  and  wast, 
the    holy''   one,   that    thou   hast 

*  judged  so ;  for  they  have  poured 
out  the  blood  of  saints  and  pro- 
phets, and  thou  hast  given  them 
blood  to  drink  ;  they  are  worthy. 

7  And  I  heard  the  altar  saying, 
Yea,  Lord  God  Almighty,  true  and 
righteous  [are]  thy  judgments. 

8  And  the  fourth  poured  out  his 
bowl  on  the  sun ;  and  it  was 
given  to  it  to  burn  men  with  fire. 

8  And  the  men  were  burnt  with 
great  heat,  and  blasphemed  the 
name  of  God,  who  had  authority 
over  these  plagues,  and  did  not 
repent  to  give  him  glory. 

10  And  the  fifth  poured  out  his 
bowl  on  the  throne  of  the  beast ; 
and  its  kingdom  became  darkened ; 
and  they  gnawed  their  tongues 

11  with  distress,  and  blasphemed  the 
God  of  the  heaven  for  their  dis- 
tresses and  their  sores,  and  did 
not  repent  of  their  works. 

12  And  the  sixth  poured  out  his 
bowl  on  the  great  river  Euphra- 
tes ;  and  its  water  was  dried  up, 
that  the  way  of  the  kings  from 
the  rising  of   the  sun  might  be 

13  prepared.  And  I  saw  out  of  the 
mouth  of  the  dragon,  and  out  of 
the  mouth  of  the  beast,  and  out 
of  the  mouth  of  the  false  prophet, 
three   unclean   spirits,  as  frogs ; 

1*  for  they  are  [the]  spirits  of  de- 


blood  took  place  as  a  consequence  in 
what  is  spoken  of,  but  that  is  it,  they 
became.  The  sense  is  more  striking  as  it 
stands  in  Greek,  considered  as  a  vision. 
What  he  saw  took  that  character.  The 
reader  may  translate  it  'and  there  was 
blood'  if  he  pleases. 
''  occos. 


mons,  doing  signs  ;  which  go  out 
to  the  kings  of  the  whole  habi- 
table world'"  to  gather  them  to- 
gether to  the  war  of  that  great 

15  day  of  God  the  Almighty.  Be- 
hold, I  come  as  a  thief.  Blessed 
[is]  he  that  watches  and  keeps 
his  garments,  that  he  may  not 
walk  naked,  that  they  [may  not] 

1^  see  his  shame.  And  he  gathered 
them  together  to  the  place  called 
in  Hebrew,  Armagedon. 

17  And  the  seventh  poured  out  his 
bowl  on  the  air ;  and  there  came 
out  a  great  voice  from  the  temple 
of  the  heaven, "  from  the  throne, 

18  saying.  It  is  done."  And  there 
wereP  lightnings,  and  voices,  and 
thunders  and  there  was  i  a  great 
earthquake,  such  as  was  not  since 
men  were  upon  the  earth,    such 

10  an  earthquake,  so  great.  And  the 
great  city  was""  [divided]  into 
three  parts  ;  and  the  cities  of  the 
nations  fell :  and  great  Babylon 
was  remembered  before  God  to 
give  her  the  cup  of  the  wine  of 

20  the  fury  of  his  wrath.  And  every 
island  fied ;  and  mountains  were 

21  not  found ;  and  a  great  hail,  as 
of  a  talent  weight,  comes  down 
out  of  the  heaven  upon  men  ;  and 
men  blasphemed  God  because  of 
the  plague  of  hail,  for  the  plagne 
of  it  is  exceeding  great. 

XVII.  And  one  of  the  seven  an- 
gels, which  had  the  seven  bowls, 
came  and  spoke  with  me,  saying, 


n  Some  omit  '  of  the  heaven :'  n  has  tov 
vaov  TOV  0eoO,  Aeyovtra. 

°  Or  'it  is  over,  past,'  yeYOi/e. 

P  eYeVoj/TO. 

1  eyeVero. 

■■  eyeVeTo,  'became,'  but  'was'  in  such 
cases  has  this  sense  in  English,  '  when  it 
thus  first  is  so.' 


EEVELATION  XVII. 


Come  here,  I  will  shew  thee  the 
sentence  of  the  great  harlot  who 

2  sits  upon  the  many  waters  ;  with 
whom  the  kings  of  the  earth  have 
committed  fornication  ;  and  they 
that  dwell  on  the  earth  have  been 
made  drunk  with  the  wine  of  her 

3  fornication.  And  he  carried  me 
away  in  spirit  to  a  desert ;  and  I 
saw  a  woman  sitting  upon  a  scar- 
let beast,  full  of  names  of  blas- 
phemy, having  seven  heads  and 

*  ten  horns.  And  the  woman  was 
clothed  in  purple  and  scarlet,  and 
had  ornaments  of  gold  and  pre- 
cious stones  and  pearls,  having  a 
golden  cup  in  her  hand  full  of 
abominations,   and    the    unclean 

5  things  of  her "  fornication  ;  and 
upon  her  forehead  a  name  written, 
Mystery,  Babylon  the  Great,  the 
mother  of  the  harlots,  and  of  the 

6  abominations  of  the  earth.  And 
I  saw  the  woman  drunk  with  the 
blood  of  the  saints,  and  with  the 
blood  of  the  witnesses  of  Jesus. 
And  I  wondered,  seeing  her,  with 

7  great  wonder.  And  the  angel 
said  to  me.  Why  hast  thou  won- 
dered ?  I  wiU  tell  thee  the  mys- 
tery of  the  woman,  and  of  the 
beast  which  carries  her,  which  has 
the    seven    heads    and    the    ten 

8  horns.  The  beast  which  thou 
sawest  was,  and  is  not,  and 
is  about  to  come  up  out  of  the 
abyss  and  go  into  destruction : 
and  they  who  dwell  on  the  earth, 
whose  names  are  not  written 
in    the  book    of    life    from    the 

»  The  reading  here  is  somewhat  uncer- 
tain :  some  have  '  of  the  fornication  of  the 
earth  ;'  s  and  Syr.  hn  ve  '  of  her  and  of  the 
earth.'  Porph.  omits  the  whole  of  the  latter 
half  of  verse  4.  It  is  very  possible  that  rJjs 
yrjs  should  be  put  in,  as  it  is  very  likely  it 


foundation  of  the  world,  shall 
wonder,  seeing  the  beast,  that  it 
was,  and  is  not,  and  shaU  be 
8  present.'  Here  is  the  mind  that 
has  wisdom  :  The  seven  heads  are 
seven   mountains,   whereon '^  the 

10  woman  sits.  And''  there  are 
seven  kings  :  five  of  them  have 
fallen,  one  of  them  is,  the  other 
has  not  yet  come  :  and  when  he 
comes   he  must  remain  [only]   a 

11  little  while.  And  the  beast  that 
was,  and  is  not,  he  also  is  an 
eighth,  and  is  of  the  seven,  and 

12  goes  into  destruction.  And  the 
ten  horns  which  thou  sawest  are 
ten  kings,  which  have  not  yet  re- 
ceived a  kingdom,  but  receive  au- 
thority as  kings  one  hour  with  the 

13  beast.  These  have  one  mind, 
and  give  their  power  and  autho- 

1*  rity  to  the  beast.  These  shall 
make  war  with  the  Lamb,  and  the 
Lamb  shall  overcome  them ;  for 
he  is  Lord  of  lords  and  King  of 
kings:  and  they  [that  are]  with 
him  called,  and  chosen,  and  faith- 
ful. 

15  And  he  says  to  me.  The  waters 
which  thou  sawest,  where  the 
harlot  sits,  are  peoples  and  mul- 
titudes *  and  nations  and  tongues. 

16  And  the  ten  horns  which  thou 
sawest,  and  the  beast,  these  shaU 
hate  the  harlot,  and  shall  make 
her  desolate  and  naked,  and  shaU 
eat  her  flesh,  and  shall  burn  her 

17  with  fire ;  for  God  has  given  to 
their  hearts  to  do  his  mind,  and 
to  act  withy  one  mind,  and  to  give 


was  left  out  from  not  being  understood. 
*  Or  '  shall  come. ' 

»■  Hebraism  :  '  where on  them.* 

^  Or  'and  are  seven  kings.' 
»  Usually  translated  '  crowds.' 
y  Literally  '  to  do  one  mind.' 


REVELATION  XVII,  XVIII. 


their  kingdom  to  the  beast  until 
the  words  of  God  shall  be  fulfilled. 
18  And  the  woman  which  thou  saw- 
est  is  the  great  city,  which  has 
kingship  over  the  kings  of  the 
earth. 
XVIII.  After  these  things  I  saw 
another  angel  descending  out  of 
the  heaven,  having  great  autho- 
rity :  and  the  earth  was  lightened 

2  with  his  glory.  And  he  cried  with  j 
strong  voice,  saying,  Babylon  the  i 
Great  has  fallen,  has  fallen,  and  j 
has  become  the  habitation  of  de- 1 
mons,  and  a  hold  -=  of  every  unclean  j 
spirit,  and  a  hold'-  of  every  un- 1 

8  clean  and  hated  bird ;  because  she 
has  made  all  the  nations  to  drink  j 
of  the  wine  of  the  fury  of  her 
fornication  ;  and  the  kings  of  the 
earth  have  committed  fornication 
with  her,  and  the  merchants  of 
the  earth  have  been  enriched 
through  the  might  of  her  luxury. 

*  And  I  heard  another  voice  out 
of  the  heaven  saying.  Come  out 
of  her,  my  people,  that  ye  have 
not  fellowship  in  her  sins,  and 
that    ye  do  not   receive   of    her 

5  plagues  :  for  her  sins  have  been  " 
heaped  on  one  another  up  to  the 
heaven,  and  God  has  remembered 

6  her  unrighteousnesses.  Recom- 
pense her  as  she  has  recompensed ; 
and  double  to  her  double,  accord- 
ing to  her  works.  In  the  cup 
which  she  has  mixed,  mix  to  her 

7  double.  So  much  as  she  has 
glorified  herself  and  lived  luxu- 
riously, so  much  torment  and 
grief  give  to  her.  Because  she 
says  in  her  heart,  I  sit  a  queen, 

*  Or  'prison,'  where  they  are  confined. 
They  are  kept  there. 
»  Literally  'joined  together.* 


and  I  am  not  a  widow ;  and  I  shall 

8  in  no  wise  see  grief :  for  this 
reason  in  one  day  shall  her  plagues 
come,  death  and  grief  and  famine, 
and  she  shall  be  burnt  with  fire  ; 
for    strong    [is]    the    Lord    God 

9  who  judges  her.  And  the  kings  of 
the  earth,  who  have  committed 
fornication  and  lived  luxuriously 
with  her  shall  weep  and  wail  over 
her,  when  they  see  the  smoke  of 

10  her  burning,  standing  afar  off,  on 
account  of  the  fear  of  her  tor- 
ment, saying.  Woe,  woe,  the  great 
city,  Babylon  the  strong  city  !  for 
in   one    hour    thy    judgment    is 

'1  come.  And  the  merchants  of  the 
earth  weep  and  grieve  over  her, 
because  no  one  buys  their  *>  lad- 

12  ing  any  more ;  lading  of  gold, 
and  silver,  and  precious  stones, 
and  pearl,  and  fine  linen,  and 
purple,  and  silk,  and  scarlet 
dye,  and  aU  thyine  wood,  and 
every  article  in  ivory,  and  every 
article  in  most  precious  wood, 
and    in     brass,     and     in    iron, 

13  and  in  marble,  and  cinnamon, 
and  amomum,  and*  incense,  and 
unguent,  and  frankincense,  and 
wine,  and  oil,  and  fine  flour, 
and  wheat,  and  cattle,  and  sheep, 
and  of  horses,  and  of  chariots, 
and  of  bodies,  and  souls  of  men. 

1*  And  the  ripe  fruits  "^  which  were 
the  lust  of  thy  soul  have  de- 
parted from  thee,  and  all  fair  and 
splendid  things  have  perished 
from  thee,  and  they  shall  not  find 

15  them  any  more  at  all.  The  mer- 
chants of  these  things,  who  had 
been  enriched  through  her,  shall 


b  Or  'merchandise.' 

c  Literally  'of  the  lust,'  (fee. 


EEVELATION  XVIII,  XIX. 


stand  afar  off  througli  fear  of  her 
torment,   weeping-   and  grieving, 

'<'  saying,  Woe,  woe,  the  great  city, 
which  [was]  clothed  with  fine 
linen  and  purple  and  scarlet,  and 
decked  with  ornaments  of  gold 
and  precious  stones  and   pearls  ! 

^''  for  in  one  hour  so  great  riches  has 
been  made  desolate.  And  every 
steersman,  and  every  one  who 
sailed  to  any**  place,  and  sailors, 
and  all  who  exercise  their  calKng 

^8  on  the  sea,  stood  afar  off,  and 
cried,  seeing  the  smoke  of  her 
burning,   saying.  What   [city  is] 

19  like  to  the  great  city  ?  and  cast 
dust  upon  their  heads,  and  cried, 
weeping  and  grieving,  saying, 
Woe,  woe,  the  great  city,  in  which 
all  that  had  ships  in  the  sea  were 
enriched  through  her  costliness  ! 
for  in  one  hour  she  has  been  made 

-0  desolate.  Rejoice  over  her,  hea- 
ven, and  ye  saints  and  apostles 
and  prophets  ;  for  God  has  judged 
your  judgment  ^  upon  her. 

21  And  a  strong  angel  took  up  a 
stone,  as  a  great  millstone,  and  cast 
[it]  into  the  sea,  saying.  Thus 
with  violence  shall  Babylon  the 
great  city  be  cast  down,  and  shaU 

22  be  found  no  more  at  aU :  and 
voice  of  harp-singers  and  musi- 
cians and  flute-players  and  trum- 
peters shall  not  be  heard  any  more 
at  all  in  thee,  and  no  artificer  of 
any  art  shall  be  found  any  more 
at  all  in  thee,  and  voice  of  millstone 
shall   be   heard  no   more   at  all 

23  in  thee,  and  light  of  lamp  shall 
shine  no  more  at  all  in  thee,  and 


voice  of  bridegroom  and  bride 
shall  be  heard  no  more  at  all  in 
thee  ;  for  thy  merchants  were  the 
great  ones  of  the  earth ;  for  by 
thy  sorcery  have  all  the  nations 

-■^  been  deceived.  And  in  her  was 
found  [the]  blood  ^  of  prophets 
and  saints,  and  of  all  the  slain 
upon  the  earth. 

XIX.  After  these  things  I  heard  as 
a  loud  voice  of  a  great  multitude  & 
in  the  heaven,  saying.  Hallelujah : 
the  salvation  and  the  glory  and 

2  the  power  of  our  God  :  for  true 
and  righteous  [are]  his  judgments; 
for  he  has  judged  the  great  har- 
lot which  corrupted  the  eai-th 
with  her  fornication,  and  has 
avenged  the  blood  of  his  servants 

3  at  her  hand.  And  a  second  time 
they  said.  Hallelujah.  And  her 
smoke    goes  up  to   the  ages  of 

*  ages.  And  the  twenty-four  elders 
and  the  four  living  creatures  fell 
down  and  did  homage  to  God  who 
sat^*    upon    the    throne,    saying, 

5  Amen,  Hallelujah.  And  a  voice 
came  out  of  the  throne,  saying, 
Praise  our  God,  all  ye  his  bonds- 
men, and  ye  that  fear  him,  small 
and  great. 

^  And  I  heard  as  a  voice  of  a  great 
crowd,  and  as  a  voice  of  many 
waters,  and  as  a  voice  of  strong 
thunders,  saying.  Hallelujah,  for 
the  Lord  our  God  the  Almighty  ! 
has   taken  to  himself  his  kingly  | 

7  power.  Let  us  rejoice  and  exult, 
and  give  him  glory ;  for  the  mar- 
riage of  the  Lamb  is  come,  and 
his  wife  has  made  herself  ready. 


<i  To  any  particular  place,  as  we  say- 
now,  chartered  tor  such  or  such  a  place, 
or  sailing  to  the  place. 


«  See  Isaiah  xxxiv.  8, 


f  Literally  'bloods,' an  Hebraism. 

s  Usually  translated  'crowd' [of  people]. 

^  Or,  as  elsewhere,  'who  sits,'  tw  kp,0t)- 


EEVELATION  XIX,  XX. 


8  And  it  was  given  to  her  that  she 
should  be  clothed  in  fine  linen, 
bright  and  pure  ;  for  the  fine  linen 
is    the   righteousnesses''    of    the 

9  saints.  And  he  says  to  me,  Write, 
Blessed  [are]  they  who  are  called 
to  the  supper  of  the  marriage  of 
the  Lamb.  And  he  says  to  me, 
These  are  the  true  words  of  God. 

10  And  I  fell  before  his  feet  to  do 
him  homage.  And  he  says  to  me, 
See  [thou  do  it]  not.  I  am  thy 
fellow-bondsman,  and  [the  fellow- 
bondsman]  of  thy  brethren  who 
have  the  testimony  of  Jesus.  Do 
homage  to  Grod.  For  the  spirit  of 
prophecy  is  the  testimony  of  Jesus. 

11  And  I  saw  the  heaven  opened, 
and  behold,  a  white  horse,  and  one 
sitting  on  it,  called'  Faithful  and 
True,  and  he  judges  and  makes 

12  war  in  righteousness.  And  his  eyes 
[were]  ■"  a  flame  of  fire,  and  upon 
his  head  many  diadems,  having  a 
name  "  written  which  no  one  knew 

13  but  himself,  and  clothed  with  a 
garment  dipped  in  blood ;  and  his 
name  is  called  The  Word  of  God. 

1*  And  the  armies  which  [are]  in  the 
heaven  followed  him  upon  white 
horses,  clad  in  white,  pure,  fine 

1^  linen.  And  out  of  his  mouth  goes 
a  sharp  two-edged  sword,  that  with 
it  he  might  smite  the  nations ; 
and  he  shall  shepherd  them  with 
an  iron  rod ;  and  he  treads  the 
wine-press  of    the    fury    of    the 


k  In  Hebrew  the  plural  of  acts  express- 
ing a  quality  is  used  for  the  abstr.ict 
quahty  itself.  This  maj-  be  the  case,  by 
analogy,  here.  Sec  Psalm  xi.  7,  where  in 
Hebrew  it  is  '  righteousnes.ses, '  but  it  is 
actual,  not  imputed. 

'  '  Called'  is  a  doubtful  reading,  some 
omit  it. 

■^i  Some  add  '  as.' 

n  Someliavehere  'having  names  written 


16  wrath  of  God  the  Almighty.  And 
he  has  upon  his  garment,  and 
upon  his  thigh,  the  name  written, 
King  of  kings,  and  Lord  of  lords. 

17  And  I  saw  an  angel  standing  in 
the  sun  ;  and  he  cried  with  a  loud 
voice,  saying  to  all  the  birds  that 
fly  in  mid-heaven.  Come,  gather 
yourselves  to  the  great  supper  of 

18  God,  that  ye  may  eat  flesh  of 
kings,  and  flesh  of  chiliarchs,  and 
flesh  of  strong  [men],  and  flesh  of 
horses  and  of  those  that  sit  upon 
them,  and  flesh  of  all,  both,  free 
and  bond,  and  both  small  and 
gi-eat. 

19  And  I  saw  the  beast  and  the 
kings  of  the  earth  and  their  ar- 
mies gathered  together  to  make 
war  against  him  that  sat  upon 
the  horse,  and  against  his  army. 

20  And  the  beast  was  taken,  and  the 
false  prophet  that  [was]  with  him, 
who  wrought  the  signs  before  him 
by  which  he  deceived  them  that 
received"  the  mark  of  the  beast, 
and  those  that  worship  p  his  image. 
AUve  were  both  cast  into  the  lake 
of  fire  which  burns  with  brim- 

'^1  stone ;  and  the  rest  were  slain 
with  the  sword  of  him  that  sat 
upon  the  horse,  which  goes  out  of 
his  mouth  ;  and  all  the  birds  were 

♦  filled  with  their  flesh. 

XX.  And  I  saw  an  angel  descend- 
ing from  the  heaven,  having  the 
key  of    the  abyss,   and  a  great 

and  a  name  \vritten  which,'  &c  k.  which 
is  very  incorrect  in  the  Apocalypse,  and 
nowhere  a  very  carefully  written  MS.  is 
quite  without  sense  here.  It  has  merely 
'  a  name  knew  but  himself.' 

o  I  do  not  say  '  liad  received '  here,  be- 
cause then  tlie  deceiving  would  oome  after 
the  receivnig,  which  is  not  the  sense  here. 

p  Or  '  do  homage  to.' 


REVELATION  XX,  XXI. 


2  chain  in  his  hand.  And  he  laid 
hold  of  the  dragon,  the  ancient 
serpent  who  is  [the]  devil  and 
Satan,   and  bound    him   a   thou- 

3  sand  years,  and  cast  him  into  the 
abyss,  and  shut  [it]  and  sealed  [it] 
over  him,  that  he  should  not  any 
more  deceive  the  nations  until  the 
thousand  years  were  completed ; 
after  these  things  he  must  be 
loosed  for  a  little  time. 

4  And  I  saw  thrones ;  and  they 
sati  upon  them,  and  judgment 
was  given  to  them  ;  and  the  souls 
of  those  beheaded  on  account  of  the 
testimony  of  Jesus,  and  on  account 
of  the  word  of  God ;  and  those  who 
had  not  done  homage  to  the  beast, 
nor  to  his  image,  and  had  not  re- 
ceived the  mark  on  their  forehead 
and  hand ;  "■  and  they  lived  and 
reigned  with  the  Christ  a  thou- 

5  sand  years  :  the  rest  of  the  dead 
did  not  live  tiU  the  thousand 
years  had  been  completed.     This 

6  [is]  the  first  resurrection.  Bless- 
ed and  holy  he  who  has  part 
in  the  first  resurrection  :  over 
these  the  second  death  has  no 
power  ;  'i  but  they  shall  be  priests 
of  God  and  of  the  Christ,  and 
shall  reign  with  him  a  thousand 

7  years.  And  when  the  thousand 
years  have  been  completed,  Satan 
shall  be  loosed  from  his  prison, 

8  and  shall  go  out  to  deceive  the 
nations  which  [are]  on  the  four 
corners  of  the  earth,  Gog  and 
Magog,  to  gather  them  together 
to  the  war'  whose  number''  [is] 


t  In  Daniel  no  one  was  seen  sitting  on 
them. 

""  Oi- '  on  the  forehead,  and  on  their  hand.' 

^  e^ovaiav,  right  or  title ;  but  by  putting 
'  over'  we  get  the  full  sense. 

*  Or  'to  war.' 


8  as  the  sand  of  the  sea.  And  they 
went  up  on  the  breadth  of  the 
earth,  and  surrounded  the  camp 
of  the  saints  and  the  beloved  city : 
and  fire  came  down  out  of  the 
heaven  [from  God]  "'  and  devoured 

10  them  :  and  the  devil  who  deceived 
them  was  cast  into  the  lake  of  fire 
and  brimstone,  where  [are]  both 
the  beast  and  the  false  prophet ; 
and  they  shall  be  tormented  day 
and  night  for  the  ages  of  ages. 

11  And  I  saw  a  great  white  throne, 
and  him  that  sat  on  it,  from 
whose  face  the  earth  and  the  hea- 
ven fled,  and  place  was  not  found 

12  for  them.  And  I  saw  the  dead, 
small  and  great,  standing  before 
the  throne,  and  books  were  open- 
ed ;  and  another  book  was  opened, 
which  is  [that]  of  Ufe.  And  the 
dead  were  judged  out  of  the 
things   written  in  the   books  ac- 

13  cording  to  their  works.  And  the 
sea  gave  up  the  dead  which  [were] 
in  it,  and  death  and  hades  gave 
up  the  dead  wliich  [were]  in  them ; 
and  they  were  judged  each  accord- 

1^  ing  to  their  works :  and  death  and 
hades  were  cast  into  the  lake  of 
fire.     This-''  is  the  second  death, 

15  [even]  the  lake  of  fire.  And  if 
any  one  was  not  found  written  in 
the  book  of  Hfe,  he  was  cast  into 
the  lake  of  fire. 

XXI.    And  I  saw  a  new  heaven  and 

a  new  earth ;  for  the  first  heaven 

and   the  first  earth  had  passed 

away,  and  the  sea  exists  no  more. 

2     And  I  saw  the  holy  city,  new 


'  Literally  'whose  number  of  them,'  an 
Hebraism. 

>*  '  From  God'  is  a  doubtful  reading,  but 
well  supported. 

't  Or  '  this  second  death  is  the  lake  of 
fire.' 


EEVELATION  XXI. 


Jerusalem,  coming  down  out  of 
the  heaven  from  God,  prepared  as 
a  bride  adorned  for  her  husband. 

'  And  I  heard  a  loud  voice  out  of 
the  heaven,?"  saying,  Behold,  the 
tabernacle  of  God  [is]  with  men, 
and  he  shall  tabernacle  with  them, 
and  they  shall  be  his  people,'-  and 
God  himself  shall  be  with  them, 

*  their  God.  And  he  shall  wipe 
away  every  tear  from  their  eyes  ; 
and  death  shall  not  exist  any 
more,  nor  grief,  nor  cry,  nor  dis- 
tress shall  not  exist  more,  for  »  the 
former  things  have  passed  away. 

5  And  he  that  sat  on  the  throne 
said,  Behold,  I  make  all  things 
new.  And  he  saith  [to  me]  ^  Write, 
for    these   words    are    true    and 

"  faithful.  And  he  said  to  me,  It 
is  •=  done.  I  am  the  A  and  the  li, 
the  beginning  and  the  end.  I 
will  give  to  him  that  thirsts 
of  the  fountain  of  the  water  of 

7  life  freely.  He  that  overcomes 
shall  inherit  these  things,  and  I 
will  be  to  him  God,  and  he  shall 

8  be  to  me  son :  but  to  the  fear- 
ful and  unbelieving,  and  sinners, 
and  those  who  make  themselves 
abominable,  and  murderers,  and 
fornicators,  and  sorcerers,  and 
idolo-ters,  and  all  liars,  their  part 
[is]  in  the  lake  which  burns  with 
fire  and  brimstone ;  which  is  the 
second  death. 

9  And  there  came  one  of  the  seven 
angels  which  had  the  seven  bowls 


y  Some  read  '  throne.' 

*  Some  read  '  peoples.' 

»  Some  omit  'for.' 

b  '  To  me'  is  doubtful,  but  good  autho- 
rities have  it. 

c  Perhaps  'they  are  fulfilled.'  The 
reading  is  perplexed  by  the  disagreement 
of  authorities  :  -yeyoi/e  ;  yeyova  eyio  to  ;  ye- 


full  of  the  seven  last  plagues, 
and  spoke  with  me,  saying,  Come 
here,  I  will  shew  thee  the  bride, 

^^  the  Lamb's  wife.  And  he  carried 
me  away  in  [the]  Spirit,  [and  set 
me]  on  a  great  and  liigh  mountain, 
and  shewed  me  the  holy  city,  Je- 
rusalem, coming  down  out  of  the 
heaven  from  God,  having  the  glory 

1^  of  God.  Her*^  shining  [was]  like 
a  most  precious  stone,  as  a  crystal- 

12  like  jasper  stone  ;  having  a  gpreat 
and  high  wall;  having  twelve 
gates,  and  at  the  gates  twelve 
angels,  and  names  inscribed,  which 
are  those  of  the  twelve  tribes  of 

13  [the]  sons  of  Israel.  On  [the]  east 
three  gates  ;  and  on  [the]  north 
three  gates ;  and  on  [the]  south 
three  gates ;  and  on   [the]  west 

1*  three  gates.  And  the  wall  of  the 
city  had  twelve  foundations,  and 
on  them  twelve  names  of  the 
twelve  apostles  of  the  Lamb. 

15  And  he  that  spoke  with  me  had 
a  golden  reed  [as]  a  measure, 
that  he  might  measure  the  city, 

18  and  its  gates,  and  its  wall.  And 
the  city  Kes  four-square,  and  its 
length  [is]  as  much  as  the  breadth. 
And  he  measured  the  city  with 
the  reed — twelve  thousand  stadia ; 
the  length  and  the  breadth  and 

17  height  of  it  are  equal.  And  he 
measured  its  wall,  a  hundred  [and] 
forty  four  cubits,  [a]  man's  mea- 
sure, that  is,  [the]  angel's. 

18  And  the  building  of   its  wall 


■yovav. 

^  jxxxrrnp,  lightbearer  (hence  heavenly 
luminaries),  but  here  it  would  seem  in 
general  brightness  or  shining.  '  She  was 
the  lightbearer,'  'she  as  a  lightbearer  wa.s.' 
Elsewhere  in  scripture  it  is  only  used  Phil. 
iL  15. 


EEVELATION  XXI,  XXII. 


[was]  jasper ;  and  the  city  pure 
10  gold,  like  pure  glass  : « the  founda- 
tions of  the  wall  of  the  city 
[were]  adorned  with  every  pre- 
cious stone  :  the  first  founda- 
tion, jasper  ;  the  second,  sap- 
phire ;     the    third,     chalcedony ; 

20  the  fourth,  emerald  ;  the  fifth, 
sardonyx ;  the  sixth,  sardius  ;  the 
seventh,  chrysolite ;  the  eighth, 
beryl ;  the  ninth,  topaz  ;  the 
tenth,  chrysoprasus;  the  eleventh, 
jaciuth;    the   tweKth,   amethyst, 

21  And  the  twelve  gates,  twelve 
pearls ;  each  one  of  the  gates, 
respectively,  was  of  one  pearl ; 
and  the  street  of  the  city  pure 

22  gold,  as  transparent  glass.  And 
I  saw  no  temple  in  it ;  for  the 
Lord  God  Almighty  is  its  temple, 

23  and  the  Lamb.  And  the  city  has 
no  need  of  the  sun,  nor  of  the 
moon,  that  they  should  shine  for 
it ;  for  the  glory  of  God  has  en- 
lightened it,  and  the  lamp  thereof 

21  [is]  the  Lamb.  And  the  nations 
shall  walk  by  its  light ;  and  the 
kings   of    the   earth    bring  their 

25  glory  to  it.  And  its  gates  shall 
not   be   shut  at   all  by  day,  for 

26  night  shall  not  be  there.  And 
they   shall   bring  the  glory   and 

'"  honour  of  the  nations  to  it.  And 
nothing  common,  nor  that  makes 
an  abomination  and  a  lie,  shall  at 
all  enter  into  it ;  but  those  only 
who  [are]  written  in  the  book  of 
life  of  the  Lamb. 

XXII.  And  he  shewed  me  a  river 
of  water  of  life,  bright  as  crystal, 
going  out  of  the  throne  of  God 


e  Some  add  '  and.' 

f  I  have  not  put  '  and  every  curse  shall 
be  no  moi-e,'  because  it  gives  only  the  fact 
that  those  curses  which  did  exist  do  not 


■-  and  of  the  Lamb.  In  the  midst  of 
its  street,  and  of  the  river,  on  this 
side  and  on  that  side,  [the]  tree  of 
life,  producing  twelve  fruits,  in 
each  month  yielding  its  fruit ;  and 
the  leaves  of  the  tree  for  healing 

3  of  the  nations.  And  no  curse 
shall  be  any  more  ;  ^  and  the  throne 
of  God  and  of  the  Lamb  shall  be 
in  it ;  and  his  servants  shall  serve 

4  him,  and  they  shall  see  his  face  ; 
and  his  name  [is]  on  their  fore- 

5  heads.  And  night  shall  not  be 
any  more,  and  no  need  of  a  lamp 
and  light  of  [the]  sun ;  for  [the] 
Lord  God  shall  shine  upon  them, 
and  they  shall  reign  to  the  ages 
of  ages. 

6  And  he  said  to  me.  These  words 
[are]  faithful  and  true  ;  and  [the] 
Lord  God  of  the  spirits  of  the 
prophets  has  sent  his  angel  to 
shew  to  his  bondsmen  the  things 
which  must   soon   come  to  pass. 

5'  And,  behold,  I  come  quickly. 
Blessed  [is]  he  who  keeps  the 
words  of  the  prophecy  of  this  book. 

^  And  I,  John,  [was]  he  who  heard 
and  saw  these  things.  And  when 
I  heard  and  saw,  I  fell  down  to 
do  homage  before  the  feet  of  the 
angel  who  shewed  me  these  things. 

9  And  he  says  to  me,  See  [thou  do 
it]  not.  I  am  thy  fellow  bonds- 
man, and  [the  fellow-bondsman] 
of  thy  brethren  the  prophets,  and 
of  those  who  keep  the  words  of 
this  book.    Do  homage  tos  God. 

10  And  he  says  to  me.  Seal  not  the 
words   of  the    prophecy   of    this 

11  book.     The  time  is  near.     Let  him 


any  more  ;  v\hereas  the  sense  goes  farther: 
none  shall  exist  any  more. 

s  Or   'worship.'    I  retain  'do  homage' 
because  of  the  refei-ence  to  what  piecedes. 

E  E  ^ 


EEVELATION  XXH. 


that  does  unrighteously  do  un- 
ri;4hteously  still ;  and  let  the  filthy 
make  himself  filthy  still ;  and  let 
him  that  is  righteous  practise 
righteousness  still ;  and  he  that 
is  holy  let  him  be  sanctified  still. 

'"-  Behold,  I  come  quickly,  and  my 
reward  with  me,  to  render  to  every 

'3  one  as  his  work  shall  be.''*  I  [am] 
the  A  and  the  n,  [the]  first  and  [the] 
last,  the  beginning  and  the  end. 

'*  Blessed  [are]  they  that  wash  their 
robes,"  that  they  may  have  right 
to  the  tree  of  life,  and  that  they 
should  go  in  b;v  the  gates  into  the 

15  city.  Without  [are]  the  dogs,*^ 
and  the  sorcerers,  and  the  forni- 
cators, and  the  murderers,  and 
the  idolaters,  and  every  one  that 
loves  and  makes  a  lie. 

^^  I  Jesus  have  sent  mine  angel  to 
testify  these  things  to  you  in  the 
assemblies.   I  am  the  root  and  the 


*"  Many  read  'is.'  B  has  lo-rai  (Tisch. 
and  the  London  Ed.  and  Alai.),  Porph. 
fails. 

»  The  change  to  '  do  his  command- 
ments" must  have  been  made  very  early, 


offspring  of  David,  the  bright  and 
'"  the  morning  star.  And  the  Spirit 
and  the  bride  say,  Come.  And  let 
him  that  hears  say.  Come.  And  let 
him  that  is  athirst  come  ;  he  that 
will,  let  him  take  [the]  water  of 
life  freely. 
1'^  I  testify  to  every  one  who  hears 
the  words  of  the  prophecy  of  this 
book.  If  any  one  shall  add  to  these 
things,  God  shall  add  to  him 
the  plagues  which  are  written  in 

19  this  book.  And  if  any  one  take 
from  the  words  of  the  book  of 
this  prophecy,  God  shall  take 
away  his  part  from  the  tree  of  life, 
and  out  of  the  holy  city,  'which 
are  written  in  this  book. 

20  He  that  testifies  these  things 
says.  Yea,  I  come  quickly.  Amen  ; 
come.  Lord  Jesus. 

-1  The  grace  of  the  Lord  Jesus 
Christ  [be]  with  all™  the  saints. 


for  Cyp.  and  Tert.  have  it.  besides  B. 

^  The  article  is  chitracteristic,  I  think, 
here  by  force  of  contrast. 

'   Or  '  the  things  which.' 

'n  Some  omit  'all,'  and  others  '  Christ.' 


NOTES  AND  COEEECTIONS. 

All  the  instances  in  which  the  article  is  wanting  before  Kvpto?  are  not  marked 
by  brackets ;  but  I  give  here  all  the  passages  in  which  Kv'ptos,  which  the  LXX 
employ  for  Jehovah,  thence  transfei-red  to  the  New  Testament,  is  used  as  a 
proper  name  ;  that  is,  has  the  sense  of  'Jehovah.'  It  is  also  used  in  the  New  Tes- 
tament for  a  title  of  Christ,  who  as  man  has  the  place  of  Lordship  over  all  things. 
"God,"  says  Peter,  ''hath  made  him,  whom  ye  have  ciucified,  both  Lord  and  Christ." 

1  have  put  a  mark  of  iuterrogation  after  those  that  are  doubtful. 

Matt.  i.  20,  22,  24 ;  ii.  13,  15,  19  ;  iii.  3  ;  iv.  7,  10 ;  v.  33  ;  xxi.  3  (?),  9,  42  ;  xxii.  37, 
44  ;  xxiii.  39 ;  xxvii.  10  ;  xxviii.  2.  Mark  i.  3  ;  xi.  3  (?),  9, 10  ;  xii.  U,  29,  30,  36  ; 
xiii.  20  :  xvi.  20  (?).  Luke  i.  6,  9,  11,  15,  16,  17,  25,  2S,  32,  38,  45,  46,  66,  68,  76  ;  ii, 
9,  15,  22,  23,  24,  26,  38,  39  ;  iii.  4 ;  iv.  8,  12.  18,  19  ;  v.  17 ;  x.  27 ;  xiii.  15 ;  xix.  38 ; 
XX.  37,  42.  John  i.  23  ;  xii.  13.  Acts  i.  24  (?) ;  ii.  20,  21,  25,  39,  47  (?) ;  iii.  20,  22 ; 
iv.  26,  29(?);  v.  9, 19;  vii.  30,  31.  33,  37,  49;  viii.  25  (?),  2G;  ix.  31(?);  x.  4  (?),  14(?); 
xii.  7,  17  (?),  23  ;  xv.  17  ;  xvii.  27,  Rom.  iv.  8  ;  ix.  28,  29  ;  x.  9,  12,  13,  16  ;  xi.  3, 
34;  xii.  19;  xiv.  11;  xv.  11.        1  Cor.  i.  31;  ii.  16;  iii.  20;  xiv.  21;  xv.  47  (?). 

2  Cor.  iii.  17,  18  (peculiar  character) ;  vi.  17,  18;  x.  17.  Heb.  i,  10;  vii.  21 ;  viii.'i, 
8,  9,  10,  11 ;  X.  30  ;  xii.  5,  6.  James  v.  4,  11.  1  Peter  i.  25  ;  iii.  12,  15.  2  Peter 
ii.  9  (?),  11 ;  iii.  8.  Jude  5,  9.  Rev.  iv.  8  ;  xi.  15,  17;  xv.  3,  4  ;  xvi.  5,  7  ;  xviii. 
8 ;  xxi,  22 ;  xxii.  5,  6,  In  the  Acts  the  word  is  used  in  an  absolute  and  general  way, 
and  applied  to  Christ.     It  is  usually  the  same  in  the  Epistles ;  see  1  Cor.  viii.  5,  6 . 


Preface,  for  Bieleburger  read  Berleburger,  for  Kistermacher  rtad  Kistemaker,  for 

Goessner  read  Gossner. 
Matt.  iv.  21, /or  'found'  read  'saw.' 

X.  42,  for  '  water'  read  '  [water].' 

xiii.  24, /or  'And  he  set'  read  'He  set.' 

xiii.  44,  add  as  a  note  Or  'because of  his  joy.' 

XV    22, /or 'devil' reaci 'demon.' 

xviii.  16,  for  'hear  thee'  read  '  hear  [thee].' 

xix.  25,  T.  R.  reads  '  his  disciples,' 

XX.  4,  for  '  my'  read  '  the.' 

xxiii.  34,  for  '  some'  read  '  [some] '  the  second  time  also. 

XXV.  42,  omit  '  and'  before  '  I  thirsted.' 

xxvi.  34,  74,  75,  read  '  [the]  cock.' 
Mark  vi.  33,  note, /or  'and  recognized  him'  read  'and  many  recognized  him.' 

vii;.  29, /or  asks,  read  'asked.' 

ix.  11,  note,  for  '  viii.  28'  read  '  verse  28.' 

xii.  25,  omit '  and  note '. 

xiv.  9,  for  '  this  gospel'  read  '  these  glad  tidings.'  Verses  30,  72,  read  '  [the]  cock. ' 

XV.  40, /or  '[mother]'  read  'mother.' 
Luke  iii.  2,  as  a  note  to  '  priesthood'  add  'T.  R.  reads  apxt-epeoiv  for  apxtepe'toj.' 

iv.  35,  omit  ^  after  the  second  word  '  from.' 

vi.  15,  read  'James  the  [son]  of.' 

ix.  17,  for  '  large  baskets'  in  text  and  note  read  '  baskets.' 
.  X.  11,  add  to  note  °  T.  R.  omits  '  on  the  feet,' 

x_.  23,  for  '  his'  read  '  the.' 

xi.  33,  'corn  measure'  is  the  same  word  in  the  Greek  as  is  translated  '  bushel' 
in  Matt.  v.  15  ;  Mark  iv.  21. 

xii.  19,  omit  '  and"  before  'be  merry.' 

xii,  22.  add  to  note.  'It  is  777  xj/vxr}  in  opposition  to  croijaaTi ;'  and  in  text  for 
'your body'  read  'the  body.' 

xii.  46, /oi-  'appoint  him'  read  'appoint  [him].' 

xvi.  25,  read  '  thou'  not  italics ;  but  T.  R.  has  crv,  or  in  English  italics. 

xvi.  31,  for  '  from  the  dead'  read  '  from  among  [the]  dead,' 

xxii.  31,  note,  for  '  and  get  you'  read  '  and  got  you.' 

xxiii.  28  for  '  and  your'  rcarf  'and  over  your.' 

xxiii.  51,  read  '  who  also  waited,  he  also,  for.' 
John  i.  27,  to  note  at  'he'  add  T.  R.  reads  'he  it  is  who  coming  after  me,  who  was 
before  me,  the  sti-ing,'  &c. 

i.  46,  to  the  first  '  come'  add  as  a  note  Or,  literally,  '  can  there  be  any  good 
thing  out  of  Nazareth  ?' 

V.  36.  (at  end) /or  '  my  Father'  read '  the  Father.' 

vi.  13,  for '  large  baskets'  read  '  baskets.'    Verse  26,  omit  '  the'  before  '  signs.' 


John  xi.  12,  ojftif 'to  him.'      ^      . 

xii.  5.  for  '  pence'  read  ''denarii.' 

XV.  16,  for  '  I  have'  read  '  I  •  have.' 

xvi.  8,  for  'of  righteousness'  read  'and-of  righteousness.' 

xvi.  19,  omit  •  after  I :  and  read  '  a  little  [while]'  twice  in  the  verse. 

xvii.  \2,for  '1  kept'  read  '  I  •  kept.' 

XX.  2\.for  '  my  Father'  redd  'the  Father.' 

xxi.  15,  16,  read  '[son]  of  Jonas.' 
Acts  v.  17,  The »  at '  were'  ouE^ht  to  be  at  'who'  in  verse  16. 

vii.  14,  T.  R.  has  'his'  in  text. 

vii.  53,  iioie^  for  Matt.  xi.  41  read  Matt.  xii.  41. 

xiii.  27,  for  'judging  him'  read  'judging  [him].' 

XV.  17,  omit  second  'all.' 

xvi,  3,  for  '  took  him  [and] '  read  '  took  [him  and] .' 

XXV.  2,  X.  R.  reads  'the  chief  priest.' 

xxvi.  17,  ornit  'now,'  and  add  as  a  note  T. R.  adds  'now.' 
Rom.  V.  14,  note  °,  place  a  comma  after  e<f>'  w. 

vii.  15,  note,  for  '  verse  12'  read  '  verse  18.' 

X.  19,  add^  to  the  second  'through.' 

xiii.  9,  add  'namely'  after  'word.' 

XV.  17,  the  refeience  to  note«i  should  be  at '  Christ  Jesus'  verse  16. 

XV.  29,  note,  read  '  the  gospel  of  the.' 

1  Cor.  i.  5,  end  of  note,  for  '  chap.  ii.  1'  read  '  chap.  ii.  16.' 

V.  13,  T.  R.  adds  'and'  before  'remove.' 

vii.  5,  for  '  prayer ' '  read  ' '  prayer,'  and  in  note,  read  '  fasting  and." 

vii.  39,  T.  R.  reads  'her  husband'  twice. 

xi.  5,  for  '  a  shaved  woman'  read  'a  shaved  [woman].' 

xi.  10,  for  '  her*  read  '  her  v' 

xii.  13,  tor  '  For  in'  read  '  For  also  in.' 

XV.  39,  note f, /or  'cattle'  read  'birds.' 

2  Cor.ii.  16,  add  '  to  the  fii'st  '  from.' 

viii.  13,/or  '[it  is  not]  in  order'  read  '[it  is]  not  in  order.' 
Gal.  ii.  4,  n^te,  oyiit  John  xvii.  2.    Verse  17,  for  1  after  '  sin'  read  a  full  stop. 
Eph.  i.  13, /or  '  gospel'  read  'glad  tidings.' 

i.  14,  note,  for  '  Gal.  iii.  26,'  read  '  Gal.  iii.  23.' 

iv.  1,  note  '',  for  '  vers6  2'  read  '  verse  1 .' 

iv.  14,  note  '/o/-  xopr)yia<;  read  enixopriyia^. 

vi.  9,  instead  of  note  q  substitute  T.  R.  reads  '  that  your  own  master  also.' 
Phil.  ii.  28,  add  '  Or'  at  beginning  of  note. 

iii.  21,  add  as  a  note  after  'glory' — T.  R.  adds  'that  it  maybe  conformed,' 
ei9  TO  yeveadai.  auro. 
Col.    iii.  16,  for  '  psalms  and  hymns *»'  read  ' psalms,i>  hymns,"*' 
note ',  read  T.  R.  reads  '  in  your  heart  to  the  Lord.' 
1  Thess.  ii.  9,  note, /or  'n-eads'  read  'adds.'     Verse  12,  for  'us'  read  '  you.' 

iii.  2,  note  '/o;- '  s  omits  toi/  (tvv'  read  '  s  omits  xal  avv.' 

V.  3,  note,  for  'reads'  read  'adds.' 
1  Tim.  ii.  14,  note"  for  2  Cor.  ii.  3  read  2  Cor.  xi.  3. 

vi.  11,  note  ",  read  T.  R.  reads  simply  '  meekness,'  TrpaonjTa  for  irpavrrdOdat'. 
Titus  i.  4,  note',  read  T.  R.  adds  'mercy,'  omitting  'and.' 
Heb.   ii.  10.  note*, /or  '(xeAeiooj,  not,'  read  'reAeioto  (not' 

vii.  17,  transfer  [    ]  and  note «» to  vei-se  21.     Note'',  read  Or,  as  some  read, 
'he  is  testified  of,'  iJiapTvpelrai.    T.  R.  reads  '  he  bears  witness  or  testifies.' 

ix.  1,  note  *■,  for  '  reads'  read  adds.' 

xii.  7,  note  %  add  T.  R.  reads  '  If  ye  endure  chastening,'  ei  for  ets. 
1  Pet.  ii.  6,  note  ",  for  '  wherefore"  read  '  wherefoi-e  also.' 

ii.  12,  note, /or  I  in  'it'  after  (Rom.  viii.  3,)  read  a  small  i ;  and  insert  a  fiill 
stop  after  '  view.' 

iii.  18,  note  p,  for  '  Acts  iii,'  read  '  Acts  iii.  14.' 

iii.  20,  the  ■" at  '  heretofore'  should  be  after  'when.' 

v.  12,  orait  'to  you'  after  'brother,'  and  add  a  note — Or  possibly  'brother  to 
you,  as  I  suppose,  I  have  written  briefly,  exhorting.' 

v.  12,  note,  read  'stand,'  m  the  imperative. 
1  John  iv.  12.  add  i>  at  the  end  of  verse. 

The  verb  subsiautive,  constantly  omitted  in  Greek  but  necessaiy  in  English,  is  in 
such  cases  put  in  brackets  :  in  a  few  cases  this  distinction  fiails;  but  these  things 
do  not  afi'ect  the  translation  in  any  way. 


BS195.5  .M87 

The  Gospels,  Acts,  Epistles,  and  book  of 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00049  7505 


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